Jesus continues the parable of the Pharisee and tax collector praying.
Luke 18:13 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.
Luke 18:13 But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.
However, the tax-collector having stood far off, he didn't desire not at all to raise those eyes towards the sky rather beat that breast of his own, saying, "The Divine, be placated to me, this one erring.
The word for "breast" is only used by Jesus here, but it is not the common word for chest (see this article) but both words are used like we use "heart" as the seat of emotions. The word translated as "smote" and "beat" is not the common word meaning "strike" or "beat," but a rarer one only used by Jesus four times. The other word that Jesus uses only here is translated as "be merciful" and "have mercy". It is the passive form of a verb that means "to appease" and "to placate". It is unrelated to the Greek words meaning "mercy". This word indicates that this man felt God should be angry with him for his errors. The word translated as "sinner" is closer in meaning to "erring" (see this article).
The Greek and other pagan gods, who were addressed by their names, Jupiter, Zeus, etc. This is one reason that the Judeans spoke of God as "the God" or "the Divine", adding the definite article, "the", to distinguish him from these other named gods. But because the Greek word for "god" was not used to address any god when praying to him or her, there was no noun for of address, the vocative, for it. Nor was there a vocative form of address for the definite article, "the". So, Judeans like the Pharisee, addressed God using the nominative (the form of subjects) forms of both words, "the God" or "the Divine".
Our guilt beats on our hearts.
ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν,
the However tax-collector far off, having stood didn't he desire not those eyes to raise towards the sky
ἀλλ᾽ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ.
rather beat that breast of his own, saying, "The Divine, be placated to me, this one erring.
And(WW) the publican, standing(WT) afar off, would(CW) not lift(WF) up so much as his(WW) eyes unto (MW) heaven(CW), but(CW) smote upon(IW) his(CW) (MW) breast, saying, (MW) God be merciful to me a(WW) sinner(CW).
- WW --Wrong Word -- The word translated as "and" should be something more like "but".
- WT -- Wrong Tense -- This verb is the past perfect tense, which requires a "have" before the verb.
- CW --Confusing Word -- This "would" is not a helping verb indicating the future tense.
- WF -- Wrong Form - This is not an active verb but an infinitive, "to lift up".
- WW --Wrong Word -- The word translated as "his" should be something more like "those".
- MW - Missing Word -- The word "the/this" before "heaven" is not shown in the English translation.
- CW --Confusing Word -- The word, "heaven," is a religious concept, but this word just means "sky".
- CW - Confusing Word -- The "but" is not the common word usually translated as "but" and works differently.
- IW - Inserted Word-- The "upon" doesn't exist in the source.
- CW --Confusing Word -- This is not the common word usually translated as "his".
- MW - Missing Word -- The word "the/this" before "breast" is not shown in the English translation.
- MW - Missing Word -- The word "the/this" before "God" is not shown in the English translation.
- WW --Wrong Word -- The word translated as "a" should be something more like "the".
- CW --Confusing Word -- The "sinner" adds a moral condemnation that the Greek word does not have.
“But the tax collector stood(WT, WF) at a distance. He would(CW) not even look(WF) up (MP) to (MW) heaven(CW), but(CW) beat his(CW) (MW) breast and(IW) said(WF), (MW) God, have(WW) mercy on me, a(WW) sinner(CW).
- WT -- Wrong Tense -- This verb is the past perfect tense, which requires a "have" before the verb.
- WF -- Wrong Form - This is not an active verb but a participle, a verbal adjective, "standing".
- CW --Confusing Word -- This "would" is not a helping verb indicating the future tense.
- WF -- Wrong Form - This is not an active verb but an infinitive, "to look up".
- MP - Missing Phrase - The phrase "those eyes" exists in the source.
- MW - Missing Word -- The word "the/this" before "heaven" is not shown in the English translation.
- CW --Confusing Word -- The word, "heaven", is a religious concept, but this word just means "sky".
- CW - Confusing Word -- The "but" is not the common word usually translated as "but" and works differently.
- CW --Confusing Word -- This is not the common word usually translated as "his".
- MW - Missing Word -- The word "the/this" before "breast" is not shown in the English translation.
- IW - Inserted Word-- The "and" doesn't exist in the source.
- MW - Missing Word -- The word "the/this" before "God" is not shown in the English translation.
- WW --Wrong Word -- The word translated as "have" should be something more like "be".
- WW --Wrong Word -- The word translated as "a" should be something more like "the".
- CW --Confusing Word -- The "sinner" adds a moral condemnation that the Greek word does not have.
And -- The Greek word translated as "and" means "but", "yet", "however" and "on the other hand". It joins phrases in an adversarial way. Since it always falls in the second position, translating it as "however" often captures its feeling better. This word doesn't mean "and".
the -- The word translated as "the" is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these," "those") than the English "the". See this article for more.
publican, -- The Greek term translated as "publican" means "farmer" and "tax collector". By Jesus's time, tax collectors were not tax-farmers, that is, private individuals who bought the right to collect taxes. Tax collectors worked directly for Rome, but the term "farmer" stuck from an earlier era when they were tax-farmers. Historically, these tax-collectors or rent collectors were notoriously corrupt, especially as tax farmers. They were made into government employees to reform them.
missing "having" -- (WT) The helping verb, "have", is needed to show the past perfect tense of the verb.
standing -- The verb translated as "standing" is a "multiple meaning" verb. It is usually causal (with an object): "to make stand", "to set up", "to establish" and similar words in the active form. In the intransitive (without an object) and passive, it means "to stand", "to make stand" and "to stand firm". Like the English words "put" and "set", it has several specific meanings from "to put down" [in writing], "to bury", "to establish", "to make", "to cause", "to place in balance", "to weigh" and "to assign". This is a word Jesus uses because of its multiple meanings.
afar off, . -- "Afar off" is an adverb that means "from afar" (space) and "from a long since" (time).
would -- (CW) The Greek word translated as "would" expresses consent and even delight in doing something. It is not the same as the helper verb "will" in English. It means "to consent" and "to be resolved to a purpose". As a participle, it can mean "willingly" and "gladly".
not -- The Greek word translated as "not" is the Greek negative used to deny objective facts, not opinions. It means "no", "not" or"no truly". It makes a negative statement of fact. When a negative precedes the verb, it affects the whole clause. When it precedes other words, its force is limited to those words.
lift up - (WF) The word translated as "lift up" means "lift up", "set on", "raise", "exalt", "magnify", "stir up", "excite", "urge on" and "persuade". This is not an active verb but an infinitive.
so much as -- The Greek word for "so much as" is is an adverb that means "not at all" or "no even" and, literally, "not, however".
his -- (WW) The word translated as "his" is the Greek definite article, "the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that". "these", "those") than the English "the". See this article for more. This word doesn't mean "his".
eyes -- The Greek word for "eye" is the more technical terms for "eye" but it also means "sight". In Greek, an eye is a metaphor for comfort and cheer.
unto -- The word translated as "unto" means "into" a place, "towards" as a direction, "in" (a position), "as much as" (of measure or limit), "in regards to" a subject, "up to" limits in measures, "until" in reference to time, "within" a time limit, and "for" a purpose or object. Used with the Greek "from" it means "from...to".
missing "the/this" -- (MW) The untranslated word is the Greek definite article," the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these" and "those"). See this article for more.
heaven, - (CW) The word translated as "heaven" means simply the "sky", but it can also mean the "climate" or the "universe". It was used to indicate the realm of higher concepts such as ideals and values. It also meant the home of the gods in a physical sense: the sun, moon, and planets were named for the gods. More about the word in this article.
but -- (CW) The Greek word translated as "but" denotes an exception or simple opposition. It is used to emphasize the contrast between things like we use "instead", "but instead", or "rather". It is not the common word usually translated as "but". It is the Greek word "other" like we use "otherwise". Jesus almost always uses this conjunction to connect a negative clause, "not this", with a positive one, "instead this".
smote - The verb translated as "smote" is from another uncommon word "to beat", "to strike" and "to smite". Christ uses a lot of different words to mean "to beat". There is some reason he uses this specific verb, but it isn't yet clear.
upon-- (IW) This word is not in the Greek source.
his -- (CW) "His" is a special reflexive pronoun that means "himself", "herself" and so on. When used in the possessive, it has the sense of "his own". This is not the word usually translated as "his".
missing "the/this" -- (MW) The untranslated word is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these" and "those"). See this article for more.
breast, -- "Breast" is a word that means "breast" (of both sexcs), but among the Greek, this was consider the seat of feelings and thought, specifically higher, nobler feelings. This is the same as thumos, ("chest") discussing this this article.
saying, -- The word translated as "saying" is the most common word that means "to say", "to tell" and "to speak", but when used with an objective noun or pronoun, the sense is "say of" or "speak of". It also has many ancillary meanings such as "to count" ("to number" or like we might say, "to recount" a story) or "to choose for yourself".
missing "the/this" -- (MW) The untranslated word is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these" and "those"). See this article for more.
God -- The word translated as "God" means "God" and "deity." When used by Jesus and in the Septuagint to mean "God", it is introduced with an article, so "the God", "the Divine" or "the divine one". The definite article identifies it as specific. When a definite article does not introduce it, it refers more generally to "divinity", the nature of God.
be -- This helping verb "be" indicates that the verb is passive. Helping or auxiliary verbs are needed to translate the Greek verb forms into English.
merciful- "Merciful" is a verb that Jesus only uses here that means "appease", and, in the passive used here, "to be merciful" and "gracious". This is NOT the "merciful" of Matthew 5:7 ("Blessed [are] the merciful") or Luke 6:36 ("Be ye therefore merciful").
to -- This word "to" comes from the indirect object form of the following word that requires the addition of a preposition in English. The most common is a "to" for the English indirect object.
me -- The "me" is in the indirect object form of the first-person pronoun, so usually "to me", "for me" and "by me".
a -- The word translated as "a" is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these", "those") than the English "the". See this article for more. This word doesn't mean "a".
sinner. -- (CW) "Sinner" is word that means "erroneous" or "erring". It also means "of bad character" but with the sense of being a slave or low-born not evil. Only in biblical translations is this term given the sense of wickedness. More about the translation issues regarding "sin" here.
But -- The Greek word translated as "but" means "but,", "yet", "however" and "on the other hand". It joins phrases in an adversarial way. Since it always falls in the second position, translating it as "however" often captures its feeling better.
the -- The word translated as "the" is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these", "those") than the English "the". See this article for more.
tax collector , -- The Greek term translated as "tax collector" means "farmer" and "tax collector". By Jesus's time, tax collectors were not tax-farmers, that is, private individuals who bought the right to collect taxes. Tax collectors worked directly for Rome, but the term "farmer" stuck from an earlier era when they were tax-farmers. Historically, these tax-collectors or rent collectors were notoriously corrupt, especially as tax farmers. They were made into government employees to reform them.
missing "having" -- (WT) The helping verb, "have", is needed to show the past perfect tense of the verb.
stood -- (WF) The verb translated as "stood" is a "multiple meaning" verb. It is usually causal (with an object): "to make stand", "to set up", "to establish" and similar words in the active form. In the intransitive (without an object) and passive, it means "to stand", "to make stand" and "to stand firm". Like the English words "put" and "set", it has several specific meanings from "to put down" [in writing], "to bury", "to establish", "to make", "to cause", "to place in balance", "to weigh" and "to assign". This is a word Jesus uses because of its multiple meanings. This is not an active verb but a participle, a verbal adjective, "standing".
at a distance . -- "At a distance" is an adverb that means "from afar" (space) and "from a long since" (time).
would -- (CW) The Greek word translated as "would " expresses consent and even delight in doing something. It is not the same as the helper verb "will" in English. It means "to consent" and "to be resolved to a purpose". As a participle, it can mean "willingly" and "gladly".
not -- The Greek word translated as "not" is the Greek negative used to deny objective facts, not opinions. It means "no", "not" or"no truly". It makes a negative statement of fact. When a negative precedes the verb, it affects the whole clause. When it precedes other words, its force is limited to those words.
even -- The Greek word for "even" is is an adverb that means "not at all" or "no even" and, literally, "not, however".
look up - (WF) The word translated as "look up" means "lift up", "set on", "raise", "exalt", "magnify", "stir up", "excite", "urge on" and "persuade". This is not an active verb but an infinitive.
missing "those eyes" -- -- (MP) The words here aren't translated with their correct meanings and forms. The word translated as "those" is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these", "those") than the English "the". See this article for more. The Greek word for "eye" is the more technical terms for "eye" but it also means "sight". In Greek, an eye is a metaphor for comfort and cheer.
to -- The word translated as "to" means "into" a place, "towards" as a direction, "in" (a position), "as much as" (of measure or limit), "in regards to" a subject, "up to" limits in measures, "until" in reference to time, "within" a time limit, and "for" a purpose or object. Used with the Greek "from" it means "from...to".
missing "the/this" -- (MW) The untranslated word is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these" and "those"). See this article for more.
heaven, - (CW) The word translated as "heaven" means simply the "sky," but it can also mean the "climate" or the "universe". It was used to indicate the realm of higher concepts such as ideals and values. It also meant the home of the gods in a physical sense: the sun, moon, and planets were named for the gods. More about the word in this article.
but -- (CW) The Greek word translated as "but" denotes an exception or simple opposition. It is used to emphasize the contrast between things like we use "instead", "but instead" or "rather". It is not the common word usually translated as "but". It is the Greek word "other" like we use "otherwise". Jesus almost always uses this conjunction to connect a negative clause, "not this", with a positive one, "instead this".
beat - The verb translated as "beat" is from another uncommon word "to beat", "to strike" and "to smite". Christ uses a lot of different words to mean "to beat". There is some reason he uses this specific verb, but it isn't yet clear.
his -- (CW) "His" is a special reflexive pronoun that means "himself", "herself" and so on. When used in the possessive, it has the sense of "his own". This is not the word usually translated as "his".
missing "the/this" -- (MW) The untranslated word is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these" and "those"). See this article for more.
breast, -- "Breast" is a word that means "breast" (of both sexes), but among the Greek, this was considered the seat of feelings and thought, specifically higher, nobler feelings. This is the same as thumos, ("chest") discussing this in this article.
and -- (IW) These is no "and" here. It is added because the next participle was changed from an adjective form to an active verb in translation.
saying, -- The word translated as "saying" is the most common word that means "to say", "to tell" and "to speak", but when used with an objective noun or pronoun, the sense is "say of" or "speak of". It also has many ancillary meanings such as "to count" ("to number" or like we might say, "to recount" a story) or "to choose for yourself".
missing "the/this" -- (MW) The untranslated word is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these" and "those"). See this article for more.
God -- The word translated as "God" means "God" and "deity". When used by Jesus and in the Septuagint to mean "God", it is introduced with an article, so "the God," "the Divine" or "the divine one." The definite article identifies it as specific. When a definite article does not introduce it, it refers more generally to "divinity", the nature of God.
have -- (WW) This helping verb "have " indicates that the verb is passive. Helping or auxiliary verbs are needed to translate the Greek verb forms into English. This word shouldn't be "have".
mercy - "Mercy" is a verb that Jesus only uses here that means "appease", and, in the passive used here, "to be merciful" and "gracious". This is NOT the "merciful" of Matthew 5:7 ("Blessed [are] the merciful") or Luke 6:36 ("Be ye therefore merciful").
on -- This word "on" comes from the indirect object form of the following word that requires the addition of a preposition in English. The most common is a "to" for the English indirect object. However, the translator can choose other prepositions: "with", "in", "of", "as", "by", "for", "at" or "on" depending on the context.
me -- The "me" is in the indirect object form of the first-person pronoun, so usually "to me", "for me" and "by me".
a -- The word translated as "a" is the Greek definite article, "the", which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this", "that", "these", "those") than the English "the". See this article for more. This word doesn't mean "a".
sinner. -- (CW) "Sinner" is word that means "erroneous" or "erring". It also means "of bad character" but with the sense of being a slave or low-born not evil. Only in biblical translations is this term given the sense of wickedness. More about the translation issues regarding "sin" here.
ὁ [821 verses](article sg masc nom) "The" is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones".
δὲ [446 verses](conj) "But" is de which means "but", "yet", "however" and "on the other hand". It is the particle that joins sentences in an adversarial way but can also be an explanation of an indirect cause ("so") and a condition ("if"). In an "if" (εἰ) clause or temporal "when" (ὅταν) clause the sense is "if/when... then". In a series begun by men, it means "on the other hand". In a listing, the sense is "then" or "yet". After an interruption, "so then". It can also be an explanation of cause ("so") and a condition ("if"). In a listing, the sense is "then" or "yet". After an interruption, "so then".
τελώνης [9 verses] (noun sg masc nom) "Publican" is telônês, which means a collector of taxes, tolls, or customs.
μακρόθεν [3 verses](adv) "Afar off" is makrothen, which means "from afar" (space) and "from a long since" (time).
ἑστὼς [28 verses] (part sg perf act masc nom) "Standing" is histemi, which means "to make to stand", "to set up", "to bring to a standstill", "to check", "to appoint", "to establish", "to set upright", "to erected", "to fix by agreement", "to place in balance", "to weigh" and "to place". In the passive, it means "to be placed", "to be set", "to stand", "to stand still", "to stand firm", "to arise".
οὐκ [269 verses](adv) "Not" is ou, the negative adverb for facts and statements, negating both single words and sentences. The negative, οὐ, denies, is absolute, and objective.
ἤθελεν [64 verses]( verb 3rd sg imperf ind act) "Would"is thelo, which as a verb means "to be willing" (of consent rather than desire), "to wish", "to ordain", "to decree", "to be resolved to a purpose", "to maintain", "to hold", "to delight in" and "will" (too express a future event with inanimate objects). It is a prolonged form (only found in NT) of a verb that means "to be resolved to a purpose" so, in a sense, "to decide" and "to desire". As a participle, it means "being willing" or, adverbially, "willingly" and "gladly". In the Hebrew, "will" or "desire" is chaphets, which means "to delight in", "to take pleasure in" and "to be pleased with".
οὐδὲ [51 verses](partic) "Neither" is oude, which, as a conjunction, means "but not", "neither" and "nor". As an adverb that means "not at all" or "no even" and, literally, "not, however".
τοὺς [821 verses](article pl masc acc) "His" is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones".
ὀφθαλμοὺς [26 verses] (noun pl masc acc) "Eyes" is ophthalmos, which means "eye", "sight", "the dearest and best", "light", "cheer", "comfort" and "the bud" [of a plant]. It also means "sight". It also means "dearest", "best", as the eye is the most precious part of the body, hence of men. The singular phrase "the eye" meant the eye of a ruler or master. The king's eye was a confidential officer who reported about what was going on in a kingdom. The eye of the sky was the sun. The eye of the evening was the moon. The eye is a metaphor for comfort and cheer.
ἐπᾶραι [5 verses] ( verb aor inf act ) "Lift up" is from epairo, which means "lift up", "set on", "raise", "exalt", "magnify", "stir up", "excite", "urge on" and "persuade".
εἰς [325 verses](prep) "Into" is eis, which means "into" (of place), "up to" (of time), "until" (of time), "in" (a position), "as much as" (of measure or limit), "as far as" (of measure or limit), "towards" (to express relation), "in regard to" (to express relation), "of an end or limit" and "for" (of purpose or object). With verbs of speaking, it is the person spoken "to". With time, a limit "until" or a duration "for", "throughout" or a date, "on", "at". Used with ek, it means "from...to".
τὸν [821 verses](article sg masc acc) Untranslated is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones".
οὐρανόν, [111 verses] (noun sg masc acc) "Heaven"is the Greek ouranos, which means "heaven as in the vault of the sky", "heaven as the seat of the gods", "the sky", "the universe" and "the climate". It was not the religious concept of heaven. The word is plural, "skies".
ἀλλ᾽[154 verses](conj) "But" is alla, which means "instead", "otherwise", "but", "still", "at least", "except", "yet", "nevertheless", "rather", "moreover" and "nay". Followed by οὐ, the sense is "still" and "at least". Followed by γὰρ. the sense is "but really" and "certainly". Following an εἰ μὴ, clause the sense is "if not" some word, related to time, "at least still" and without the reference to time, "at least".
ἔτυπτε [4 verses](verb pres inf act) "To smite" is typto, which means to "beat", "strike", "smite" and "strike oneself".
τὸ [821 verses](article sg neut acc) Untranslated is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones".
στῆθος [1 verse]( noun sg neut acc ) "Breast" is from stethos, which means "breast" (of both sexes), "the breast as a seat of feelings and thought", "breastbone", "ball of foot", and "crest of a hill".
ἑαυτοῦ [75 verses](pro sg masc gen) "His"is heautou, is a reflexive pronoun that means "himself", "herself", "itself", "themselves" and "ourselves". It is not the common pronoun meaning simply "he", "she", "them", etc. In the genitive form, it has the sense of "his own".
λέγων [264 verses] ( part sg pres act masc nom ) "Saying" is lego, which means "to recount", "to tell over", "to say", "to speak", "to teach", "to mean", "boast of", "tell of", "recite", "nominate" and "command". When used with an object it has the sense of "call by name". It has a secondary meaning "pick out", "choose for oneself", "pick up", "gather", "count" and "recount". A less common word that is spelled the same means "to lay", "to lay asleep" and "to lull asleep". This word is more about making a statement than participating in a discussion. Translating is as "stated" might distinguish it better. When two accusative objects are used, the sense is "say of him this", or "call him this". The form Jesus uses to describe his own speaking can be either indicative, "I say/tell" or subjunctive, "I should/could say/tell".
Ὁ [821 verses](article sg masc nom) Untranslated is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones".
θεός, [144 verses](noun sg masc nom) "God" is theos, which means "God", "divine" and "Deity".
ἱλάσθητί [1 verse]( verb 2nd sg aor imperat pass ) "Be merciful" is from hilaskomai, which means to "appease", "conciliate", and "expiate". And, in passive, "to be merciful" and "gracious".
μοί, [96 verses](pron 1st sg masc/fem dat) "Me" is moi (emoi) , which can be the object of some prepositions and as the object of a verb means "to me", "for me" and "by me". An indirect object of a preposition, it implies no movement, but in a fixed position.
τῷ [821 verses](article sg masc dat) "A" is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones".
ἁμαρτωλῷ. [15 verses]( adj sg masc dat ) "A sinner" is hamartolos, which means "erroneous" or "erring". It also means "of bad character" but with the sense of being a slave or low-born not evil.
The word translated as "lift up" also means "persuade".