Luk 7:37-50 | NETfull | STEP | Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, she brought an alabaster jar of perfumed oil.

Luke 7:37-50

37 Then ^{▼▼ Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).} when a woman of that town, who was a sinner, learned that Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} was dining ^{▼▼ Grk “was reclining at table.”} at the Pharisee’s house, she brought an alabaster jar ^{▼▼ A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.} of perfumed oil. ^{▼▼ Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.} ^{▼▼ Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.} 38 As ^{▼▼ Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.} she stood ^{▼▼ Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.} behind him at his feet, weeping, she began to wet his feet with her tears. She ^{▼▼ Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.} wiped them with her hair, ^{▼▼ Grk “with the hair of her head.”} kissed ^{▼▼ Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.} them, ^{▼▼ Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.} and anointed ^{▼▼ The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.} them with the perfumed oil. 39 Now when the Pharisee who had invited him saw this, ^{▼▼ The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.} he said to himself, “If this man were a prophet, ^{▼▼ This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”} he would know who and what kind of woman ^{▼▼ The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.} this is who is touching him, that she is a sinner.” 40 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.} Jesus answered him, ^{▼▼ Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”} ^{▼▼ Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.} “Simon, I have something to say to you.” He replied, ^{▼▼ Grk “he said.”} “Say it, Teacher.” 41 “A certain creditor ^{▼▼ A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.} had two debtors; one owed him ^{▼▼ The word “him” is not in the Greek text, but is implied.} five hundred silver coins, ^{▼▼ Grk “five hundred denarii.”} ^{▼▼ The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.} and the other fifty. 42 When they could not pay, he canceled ^{▼▼ The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).} the debts of both. Now which of them will love him more?” 43 Simon answered, ^{▼▼ Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”} “I suppose the one who had the bigger debt canceled.” ^{▼▼ Grk “the one to whom he forgave more” (see v. 42).} Jesus ^{▼▼ Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.} said to him, “You have judged rightly.” 44 Then, ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ^{▼▼ It is discussed whether these acts in vv. 44–46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.} but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss of greeting, ^{▼▼ Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.} but from the time I entered she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet ^{▼▼ This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6–13; Mark 14:3–9; John 12:1–8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.} with perfumed oil. 47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ^{▼▼ Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703–5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”} ^{▼▼ She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.} but the one who is forgiven little loves little.” 48 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} said to her, “Your sins are forgiven.” ^{▼▼ Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17–26 and the next verse.} 49 But ^{▼▼ Grk “And”; here καί (kai) has been translated as an adversative (contrastive).} those who were at the table ^{▼▼ Grk “were reclining at table.”} with him began to say among themselves, “Who is this, who even forgives sins?” 50 He ^{▼▼ Here δέ (de) has not been translated.} said to the woman, “Your faith ^{▼▼ On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.} has saved you; ^{▼▼ The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31–32.} go in peace.”