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路加福音 7
Chinese Contemporary Bible (Simplified)

百夫长的信心

7 耶稣向众人讲完道后，进了迦百农。 2 当时，有一个百夫长很赏识的奴仆病了，生命垂危。 3 百夫长听说耶稣的事，就托几位犹太人的长老去请耶稣来医治他的奴仆。 4 他们便来恳求耶稣，说：“这位百夫长值得你帮助， 5 因为他爱我们的同胞，为我们建造会堂。” 6 耶稣就跟他们去了。

快抵达时，那百夫长又请几位朋友去见耶稣，对祂说：“主啊，不用劳驾，我不配让你亲自来我家。 7 我自认不配见你的面，只要你一句话，我的奴仆必定康复。 8 因为我有上司，也有部下。我命令我的部下去，他就去；要他来，他就来。我吩咐奴仆做什么事，他一定照办。”

9 耶稣听了这番话，感到惊奇，转身对跟从祂的百姓说：“我告诉你们，就是在以色列，我也从未见过有这么大信心的人。”

10 派去的几位朋友回到百夫长家里，发现那奴仆已经痊愈了。

寡妇的独子起死回生

11 过了不久[a]，耶稣去拿因城，随行的有门徒和一大群人。 12 耶稣快到城门口时，从城里走出一队送殡的人，死者是一个寡妇的独子，有许多城中的人陪着她。 13 耶稣看见那寡妇，怜悯之心油然而生，就对她说：“不要哭！” 14 随即上前按住抬尸架，抬的人停了下来。耶稣说：“年轻人，我吩咐你起来！” 15 那死者就坐了起来，并开口说话。耶稣把他交给他母亲。

16 在场的人惊惧万分，把荣耀归给上帝，说：“我们中间出了一位大先知！”又说：“上帝眷顾了祂的百姓！” 17 有关祂的这消息传遍了犹太和附近地区。

施洗者约翰的疑问

18 约翰从自己的门徒那里获悉这些事后， 19 就叫了两个门徒来，派他们去问主：“将要来的那位就是你吗？还是我们要等别人呢？”

20 他们找到耶稣，便问：“施洗者约翰派我们来请教你，‘将要来的那位就是你吗？还是我们要等别人呢？’”

21 那时，耶稣刚治好了许多患各种疾病和被鬼附身的人，又使许多瞎子得见光明。 22 耶稣便回答说：“你们回去把所见所闻告诉约翰，就是瞎子看见，瘸子走路，麻风病人得洁净，聋子听见，死人复活，穷人听到福音。 23 凡对我没有失去信心的人有福了！”

耶稣称赞施洗者约翰

24 约翰的门徒离去后，耶稣对众人谈论约翰，说：“你们从前去旷野要看什么呢？看随风摇动的芦苇吗？ 25 如果不是，你们到底想看什么？是看穿绫罗绸缎的人吗？那些衣着华丽、生活奢侈的人住在王宫里。 26 你们究竟想看什么？看先知吗？是的，我告诉你们，他不只是先知。 27 圣经上说，‘看啊，我要差遣我的使者在你前面为你预备道路。’这里所指的就是约翰。 28 我告诉你们，凡妇人所生的，没有一个比约翰大，但上帝国中最微不足道的也比他大。”

29 众百姓和税吏听了这番话，都承认上帝是公义的，因为他们接受了约翰的洗礼。 30 但那些法利赛人和律法教师没有接受约翰的洗礼，拒绝了上帝为他们所定的旨意。

31 主又说：“我用什么来比拟这个世代的人呢？他们像什么呢？ 32 他们就如街头上戏耍的孩童——彼此呼叫，

“‘我们吹娶亲的乐曲，
你们不跳舞；
我们唱送葬的哀歌，
你们不哭泣。’

33 施洗者约翰来了，禁食禁酒，你们就说他被鬼附身了； 34 人子来了，又吃又喝，你们就说，‘看啊，祂是个贪吃好酒之徒，与税吏和罪人为友！’ 35 然而，智慧会在追求智慧的人身上得到验证。”

罪妇的悔改

36 有一个法利赛人请耶稣到他家里吃饭，耶稣应邀赴宴。 37 那城里住着一个女人，生活败坏。她听说耶稣在那法利赛人家里吃饭，就带了一个盛满香膏的玉瓶进去。 38 她站在耶稣背后，挨着祂的脚哭，泪水滴湿了祂的脚，就用自己的头发擦干，又连连亲祂的脚，并抹上香膏。

39 请耶稣的法利赛人看在眼里，心想：“如果这人真的是先知，就该知道摸祂的是谁，是个什么样的女人，她是个罪人。”

40 耶稣对他说：“西门，我有话跟你说。”

西门答道：“老师，请说。”

41 耶稣说：“有一个债主借给一个人五百个银币，又借给另一个人五十个银币。 42 二人都没有能力还债，这位债主就免了他们的债务。你想，哪一位会更爱债主呢？”

43 西门答道：“我相信是那个被免去较多债的人。”

44 耶稣说：“你判断得对！”随后转向那女人，继续对西门说：“你看见这女人了吗？我到你家里来，你没有拿水给我洗脚，这女人却用她的眼泪洗我的脚，还亲自用头发擦干。 45 你没有亲吻我，但我进来以后，这女人却不停地吻我的脚。 46 你没有用油为我抹头，这女人却用香膏抹我的脚。 47 所以我告诉你，她众多的罪都被赦免了，因此她的爱深切；那些获得赦免少的，他们的爱也少。”

48 耶稣对那女人说：“你的罪都被赦免了。”

49 同席的人彼此议论说：“这人是谁？竟然能赦免人的罪！”

50 耶稣又对那女人说：“你的信心救了你，平安地走吧！”

Footnotes

  1. 7:11 “过了不久”有古卷作“次日”。
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路 加 福 音 7
Chinese New Testament: Easy-to-Read Version

耶稣治愈军官的仆人

7 耶稣讲完了他想说的话，就到迦百农去了。 2 那里有个罗马军官，他的仆人病得奄奄一息了，这个军官很器重这个仆人。 3 所以，当他听到有关耶稣的消息时，便派了几个年长的犹太首领去见他，请求他前来救他仆人的性命。 4 他们见到耶稣时，就迫切地恳求道∶“这个人值得你的帮助， 5 因为他爱护我们人民，还为我们建了会堂。”

6 耶稣便和他们一同前往，当耶稣走到他家附近时，军官又派他的朋友们对耶稣说∶“主啊，请不必劳驾到我家里来，因为我不配请你进我家， 7 这也是为什么我没有冒昧地来见你的原因，但是，您只要吩咐一声，我的仆人就会得到治愈的。 8 因为我自己上有长官，下有士兵，如果我对这个士兵说∶“离开”，他就会离开；如果我对另一个说“过来”，他就会过来，如果我对我的奴仆说∶“你做这个，”他就会照办。”

9 耶稣听到这些话，非常惊讶，转身对跟随他的人群说∶“我告诉你们吧，甚至在以色列 [a]，我都没有见过这样的信仰呢。” 10 那些被派去找耶稣的人回去时，发现那个仆人的病已经好了。

寡妇的儿子从死里复活

11 第二天，耶稣来到一个叫拿因的城镇。耶稣的门徒和一大群人跟随着他。 12 耶稣走到城门附近时，看见人们抬着一个死人从城里出来。死者是个寡妇的独生子。当时那个城里的很多人陪着寡妇为她的儿子送殡。 13 当主看到那个寡妇时，心里充满了怜悯，便对她说道∶“别哭了。” 14 然后，耶稣走上前去，用手摸着棺材。抬棺材的人停住了脚步。耶稣说道∶“年轻人，我吩咐你，起来！” 15 那个死人果真坐了起来，并且开始讲话。耶稣把他交还给了他的母亲。

16 众人都充满了敬畏，并且颂扬上帝说∶“伟大的先知在我们中间兴起了！”还说“上帝来帮助他的子民了！”

17 关于耶稣的消息传遍了犹太和附近的地区。

约翰派人去见耶稣

18 约翰的门徒把这些事告诉给了约翰。于是，约翰就叫来两个门徒， 19 派他们去问主∶“你是我们听说将要来临的那位吗，或者我们还是应该等待另一个人呢？”

20 于是，这些人来见耶稣，他们说道∶“施洗礼者约翰派我们来问你∶‘你是将要来临的那位吗，或者我们还是应该等待另一个人呢？’”

21 那时，耶稣治好了很多患有疾病、受尽折磨和被邪灵缠身的人，他还让很多盲人重见了光明。 22 所以，他回答约翰的门徒说∶“去把你们的所见所闻都告诉约翰吧：盲人获得视力，瘸子行走自如，麻风病人得到痊愈，聋子能听见，死去的人复活，穷苦人得到上帝的福音， 23 能够接受 [b]我的人会受到祝福！”

24 约翰派来的使者离开后，耶稣便向人们谈起有关约翰的事情∶“你们以前出去到旷野里去看什么？是看随风摇曳的野草 [c]吗？ 25 不是？那么你们究竟出去看什么呢？是去看衣着华贵的人吗？当然不是，衣着华贵、生活奢侈的人都住在皇宫里。 26 那么你们出去看什么呢？是一位先知吗？是的，我告诉你们，你们看见的人不仅仅是一位先知！ 27 《经》上关于他是这样记载的：

‘听着！在你之前，
我（上帝）要派出我的使者，
他将为你准备好道路。’ (A)

28 我告诉你们，人间出生的人没有一个比约翰更伟大，但是在上帝的王国里最渺小的人都比他伟大。”

29 （所有听了耶稣的话的人，甚至包括税吏们，都接受了约翰的洗礼，承认上帝的道是正确的。 30 但是，那些法利赛人和律法师却不接受洗礼，拒绝了上帝为他们的安排。） 31 “那么，我把这一代人比作什么人呢？他们像什么呢？ 32 他们就像坐在集市上的一群孩子，彼此召唤着说：

‘我们为你们吹笛奏乐，
你们却不起舞；
我们唱葬歌，
你们却不哭泣。’

33 施洗礼者约翰来了，他既不吃平常的食物，也不喝酒，你们就说∶‘他被鬼缠身了，’ 34 人子来了，他又吃又喝，你们又说∶‘瞧瞧，这个人贪吃贪喝，和税吏和罪人交朋友。’ 35 但是，通过那些接受智慧的人，智慧被证实是正确的。”

法利赛人西门

36 有个法利赛人，邀请耶稣和他一起去吃饭，耶稣便去了他家，倚靠在桌边。 37 当地有一个女人，她是个罪人。当她得知耶稣在那个法利赛人家里吃饭时，就拿着一个装着香膏的雪花石瓶来到了这个法利赛人家里。 38 这个女人站在耶稣的身后，在耶稣的脚边哭泣着，她的泪水打湿了耶稣的脚，她就用自己的头发去擦，并吻耶稣的脚，还把香膏抹在他的脚上。 39 那个请客的法利赛人看到这个情景，不禁暗想：如果这个人是先知，那么他应该知道这个碰他的女人是哪一类人，也应该知道她是个罪人。

40 耶稣看出了他的心思，便对他说∶“西门，我有话要对你说。”

西门答道∶“老师，请讲。”

41 耶稣对他说∶“从前，有两个人同欠一个债主的债。其中一个人欠了五百块银币；另一个人欠了五十块银币。 42 因为这两个人都无力偿还，债主就慷慨地把他俩的债都免了。这样，你说他们两个人中，哪一个更爱这个债主？”

43 西门回答道∶“我想是那个获得宽恕多的人。”

耶稣说∶“你判断得对。” 44 然后，他又转向那女人，对西门说∶“你看见这个女人了吧？我进了你家，你并没有给我水洗脚，可是，这个女人却用她的泪水洗了我的脚，然后又用自己的头发去擦； 45 你没有用亲吻欢迎我，可这个女人从一进门就开始不停地亲吻我的脚； 46 你没有用油抹我的头，可她却用香膏抹我的脚。 47 因此，我告诉你，她的许多罪孽被宽恕了，因为她表现出了深厚的爱；得到宽恕少的人，爱心就少。”

48 耶稣又对那个女人说∶“你的罪被宽恕了！” 49 于是，那些和耶稣一起吃饭的人不免在心里暗想∶“这个竟能宽恕罪过的人是谁呢？”

50 但是耶稣却对那个女人说∶“你的信仰救了你，平平安安地走吧。”

Footnotes

  1. 路 加 福 音 7:9 以色列： 犹太民族。
  2. 路 加 福 音 7:23 接受： 直译为不被冒犯。
  3. 路 加 福 音 7:24 野草： 直译为芦苇，耶稣意指约翰并不软弱。
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路加福音 7
Chinese New Version (Simplified)

治好百夫长的仆人(A)

7 耶稣向群众讲完这一切话，就进了迦百农。 2 有百夫长所重用的一个奴仆，病得快要死了。 3 百夫长听见耶稣的事，就打发犹太人中几个长老到他那里，求他去医治他的奴仆。 4 长老们就来见耶稣，恳切地求他说：“你给他行这事，是他配得的， 5 因为他爱我们的人民，给我们建造会堂。” 6 耶稣就和他们同去。离那家不远的时候，百夫长派几个朋友来说：“主啊，不必劳驾，因为你到舍下来，我实在不敢当， 7 我也觉得没有资格去见你；只要你说一句话，我的仆人就必好了。 8 因为我自己是在别人的权下，也有兵在我以下；我对这个说：‘去！’他就去；对另一个说：‘来！’他就来；对我的仆人说：‘作这个！’他就作。” 9 耶稣听见这些话，就很惊奇，转身对跟随的众人说：“我告诉你们，这样的信心，我在以色列中从来没有见过。” 10 奉派的人回到家里，见那奴仆已经好了。

使拿因城寡妇的儿子复活

11 后来耶稣往拿因城去，与他同去的有门徒和一大群人。 12 他走近城门的时候，有人把一个死人抬出来，是个独生子，他母亲又是个寡妇。城里有一大群人陪着她。 13 主看见了，就怜悯她，对她说：“不要哭！” 14 于是上前按着杠子，抬的人就站住。他说：“青年人，我吩咐你起来！” 15 那死人就坐起来，开口说话，耶稣就把他交给他母亲。 16 众人都惊惧，颂赞　神说：“有伟大的先知在我们中间兴起来了！”又说：“　神眷顾他的子民了！” 17 于是这话传遍了犹太和周围各地。

约翰派门徒去见耶稣(B)

18 约翰的门徒把这一切事告诉约翰。他就叫了两个门徒， 19 差他们往主那里去，说：“你就是那位要来的，还是我们要等别人呢？” 20 两人来到耶稣跟前，说：“施洗的约翰差我们来问你：‘你就是那位要来的，还是我们要等别人呢？’” 21 就在那时候，耶稣治好许多患疾病的、遭灾难的、身上有污鬼附着的，并且施恩给瞎眼的，使他们看见。 22 耶稣回答他们：“你们回去，把看见和听见的都告诉约翰，就是瞎的可以看见，跛的可以走路，患痲风的得到洁净，聋的可以听见，死人复活，穷人有福音听。 23 那不被我绊倒的，就有福了。”

耶稣论约翰(C)

24 约翰差来的人走了以后，耶稣对群众讲起约翰来，说：“你们到旷野去，是要看甚么？被风吹动的芦苇吗？ 25 你们出去到底要看甚么？身穿华丽衣服的人吗？这些衣服华丽，生活奢侈的人，是在王宫里的。 26 那么，你们出去要看甚么？先知吗？我告诉你们，是的。他比先知重要得多了。 27 圣经所记：

‘看哪，我差遣我的使者在你面前，

他必在你前头预备你的道路’，

这句话是指着他说的。 28 我告诉你们，妇人所生的，没有一个比约翰更大，然而在　神的国里最小的比他还大。” 29 众人和税吏受过约翰的洗礼，听见这话，就称　神为义。 30 但法利赛人和律法师，未受过约翰的洗礼，就拒绝　神对他们的美意。 31 耶稣又说：“我要把这世代的人比作甚么呢？他们好象甚么呢？ 32 他们好象小孩子坐在巿中心，彼此呼叫，说：

‘我们给你们吹笛子，你们却不跳舞；

我们唱哀歌，你们也不啼哭。’

33 因为施洗的约翰来了，不吃饭，不喝酒，你们说他是鬼附的。 34 人子来了，又吃又喝，你们说：‘你看，这人贪食好酒，与税吏和罪人为友。’ 35 但　神的智慧，借着他的儿女就证实是公义的了。”

赦免犯了罪的女人（参(D)

36 有一个法利赛人，请耶稣同他吃饭，他就到法利赛人家去赴席。 37 那城里有一个女人，是个罪人，知道他在法利赛人家里吃饭，就拿着一瓶香膏， 38 站在耶稣背后，挨近他的脚哭，眼泪滴湿他的脚，又用自己的头发擦干，不住地吻他的脚，并且抹上香膏。 39 请他的法利赛人看见了，心里说：“这人若是先知，必定知道摸他的是谁，是怎样的女人，因为她是个罪人！” 40 耶稣对他说：“西门，我有句话要对你说。”他说：“老师，请说。” 41 耶稣说：“一个债主有两个债户，一个欠五百银币，一个欠五十。 42 他们都无力偿还，债主就把两人豁免了。他们之中哪一个更爱他呢？” 43 西门回答：“我想是那个多得恩免的。”耶稣说：“你判断对了。” 44 于是转身向着那女人，对西门说：“你看见这女人吗？我进了你的家，你没有给我水洗脚，但这女人用眼泪湿了我的脚，用头发擦干。 45 你没有和我亲吻；但这女人，自从我进来，就不住地亲我的脚。 46 你没有用油抹我的头；但这女人用香膏抹我的脚。 47 所以我告诉你，她许多罪都蒙赦免了，因为她的爱多；那赦免少的，爱就少。” 48 耶稣就对她说：“你的罪赦免了。” 49 跟他一起吃饭的人心里说：“这是谁，竟然赦罪呢？” 50 耶稣对那女人说：“你的信救了你，平安地去吧！”

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Luke 7
New English Translation

Healing the Centurion’s Slave

7 After Jesus[a] had finished teaching all this to the people,[b] he entered Capernaum.[c] 2 A centurion[d] there[e] had a slave[f] who was highly regarded,[g] but who was sick and at the point of death. 3 When the centurion[h] heard[i] about Jesus, he sent some Jewish elders[j] to him, asking him to come[k] and heal his slave. 4 When[l] they came[m] to Jesus, they urged[n] him earnestly,[o] “He is worthy[p] to have you do this for him, 5 because he loves our nation,[q] and even[r] built our synagogue.”[s] 6 So[t] Jesus went with them. When[u] he was not far from the house, the centurion[v] sent friends to say to him, “Lord, do not trouble yourself,[w] for I am not worthy[x] to have you come under my roof! 7 That is why[y] I did not presume[z] to come to you. Instead, say the word, and my servant must be healed.[aa] 8 For I too am a man set under authority, with soldiers under me.[ab] I say to this one, ‘Go!’ and he goes,[ac] and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.”[ad] 9 When Jesus heard this, he was amazed[ae] at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!”[af] 10 So[ag] when those who had been sent returned to the house, they found the slave[ah] well.

Raising a Widow’s Son

11 Soon[ai] afterward[aj] Jesus[ak] went to a town[al] called Nain, and his disciples and a large crowd went with him. 12 As he approached the town gate, a man[am] who had died was being carried out,[an] the only son of his mother (who[ao] was a widow[ap]), and a large crowd from the town[aq] was with her. 13 When[ar] the Lord saw her, he had compassion[as] for her and said to her, “Do not weep.”[at] 14 Then[au] he came up[av] and touched[aw] the bier,[ax] and those who carried it stood still. He[ay] said, “Young man, I say to you, get up!” 15 So[az] the dead man[ba] sat up and began to speak, and Jesus[bb] gave him back[bc] to his mother. 16 Fear[bd] seized them all, and they began to glorify[be] God, saying, “A great prophet[bf] has appeared[bg] among us!” and “God has come to help[bh] his people!” 17 This[bi] report[bj] about Jesus[bk] circulated[bl] throughout[bm] Judea and all the surrounding country.

Jesus and John the Baptist

18 John’s[bn] disciples informed him about all these things. So[bo] John called[bp] two of his disciples 19 and sent them to Jesus[bq] to ask,[br] “Are you the one who is to come,[bs] or should we look for another?” 20 When[bt] the men came to Jesus,[bu] they said, “John the Baptist has sent us to you to ask,[bv] ‘Are you the one who is to come, or should we look for another?’”[bw] 21 At that very time[bx] Jesus[by] cured many people of diseases, sicknesses,[bz] and evil spirits, and granted[ca] sight to many who were blind. 22 So[cb] he answered them,[cc] “Go tell[cd] John what you have seen and heard:[ce] The blind see, the lame walk, lepers[cf] are cleansed, the[cg] deaf hear, the dead are raised, the poor have good news proclaimed to them. 23 Blessed is anyone[ch] who takes no offense at me.”

24 When[ci] John’s messengers had gone, Jesus[cj] began to speak to the crowds about John: “What did you go out into the wilderness[ck] to see? A reed shaken by the wind?[cl] 25 What[cm] did you go out to see? A man dressed in soft clothing?[cn] Look, those who wear soft clothing and live in luxury[co] are in the royal palaces![cp] 26 What did you go out to see? A prophet? Yes, I tell you, and more[cq] than a prophet. 27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you,[cr] who will prepare your way before you.’[cs] 28 I tell you, among those born of women no one is greater[ct] than John.[cu] Yet the one who is least[cv] in the kingdom of God[cw] is greater than he is.” 29 (Now[cx] all the people who heard this, even the tax collectors,[cy] acknowledged[cz] God’s justice, because they had been baptized[da] with John’s baptism. 30 However, the Pharisees[db] and the experts in religious law[dc] rejected God’s purpose[dd] for themselves, because they had not been baptized[de] by John.[df])[dg]

31 “To what then should I compare the people[dh] of this generation, and what are they like? 32 They are like children sitting in the marketplace[di] and calling out to one another,[dj]

‘We played the flute for you, yet you did not dance;[dk]
we wailed in mourning,[dl] yet you did not weep.’

33 For John the Baptist has come[dm] eating no bread and drinking no wine,[dn] and you say, ‘He has a demon!’[do] 34 The Son of Man has come eating and drinking, and you say, ‘Look at him,[dp] a glutton and a drunk, a friend of tax collectors and sinners!’[dq] 35 But wisdom is vindicated[dr] by all her children.”[ds]

Jesus’ Anointing

36 Now one of the Pharisees[dt] asked Jesus[du] to have dinner with him, so[dv] he went into the Pharisee’s house and took his place at the table.[dw] 37 Then[dx] when a woman of that town, who was a sinner, learned that Jesus[dy] was dining[dz] at the Pharisee’s house, she brought an alabaster jar[ea] of perfumed oil.[eb] 38 As[ec] she stood[ed] behind him at his feet, weeping, she began to wet his feet with her tears. She[ee] wiped them with her hair,[ef] kissed[eg] them,[eh] and anointed[ei] them with the perfumed oil. 39 Now when the Pharisee who had invited him saw this,[ej] he said to himself, “If this man were a prophet,[ek] he would know who and what kind of woman[el] this is who is touching him, that she is a sinner.” 40 So[em] Jesus answered him,[en] “Simon, I have something to say to you.” He replied,[eo] “Say it, Teacher.” 41 “A certain creditor[ep] had two debtors; one owed him[eq] 500 silver coins,[er] and the other fifty. 42 When they could not pay, he canceled[es] the debts of both. Now which of them will love him more?” 43 Simon answered,[et] “I suppose the one who had the bigger debt canceled.”[eu] Jesus[ev] said to him, “You have judged rightly.” 44 Then,[ew] 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,[ex] but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss of greeting,[ey] 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[ez] with perfumed oil. 47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much;[fa] but the one who is forgiven little loves little.” 48 Then[fb] Jesus[fc] said to her, “Your sins are forgiven.”[fd] 49 But[fe] those who were at the table[ff] with him began to say among themselves, “Who is this, who even forgives sins?” 50 He[fg] said to the woman, “Your faith[fh] has saved you;[fi] go in peace.”

Footnotes

  1. Luke 7:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  2. Luke 7:1 tn Grk “After he had completed all his sayings in the hearing of the people.”
  3. Luke 7:1 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  4. Luke 7:2 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
  5. Luke 7:2 tn The word “there” is not in the Greek text, but is implied.
  6. Luke 7:2 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. Later in this passage (v. 7) Luke uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
  7. Luke 7:2 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
  8. Luke 7:3 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
  9. Luke 7:3 tn The participle ἀκούσας (akousas) has been taken temporally.
  10. Luke 7:3 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
  11. Luke 7:3 tn The participle ἐλθών (elthōn) has been translated as an infinitive in parallel with διασώσῃ (diasōsē) due to requirements of contemporary English style.
  12. Luke 7:4 tn Here δέ (de) has not been translated.
  13. Luke 7:4 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, hoi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
  14. Luke 7:4 tn Or “implored.”
  15. Luke 7:4 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
  16. Luke 7:4 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
  17. Luke 7:5 tn Or “people.” The use of ἔθνος (ethnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).
  18. Luke 7:5 tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.
  19. Luke 7:5 sn See the note on synagogues in 4:15.
  20. Luke 7:6 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
  21. Luke 7:6 tn The participle ἀπέχοντος (apechontos) has been taken temporally.
  22. Luke 7:6 sn See the note on the word centurion in 7:2.
  23. Luke 7:6 tn Or “do not be bothered.”
  24. Luke 7:6 sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
  25. Luke 7:7 tn Or “roof; therefore.”
  26. Luke 7:7 tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.
  27. Luke 7:7 tc The aorist imperative ἰαθήτω (iathētō, “must be healed”) is found in P75vid B L 1241 sa. Most mss (א A C D W Θ Ψ ƒ1,13 33 M latt bo) have instead a future indicative, ἰαθήσεται (iathēsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.
  28. Luke 7:8 tn Grk “having soldiers under me.”
  29. Luke 7:8 sn I say to this one, ‘Go!’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
  30. Luke 7:8 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  31. Luke 7:9 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
  32. Luke 7:9 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
  33. Luke 7:10 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
  34. Luke 7:10 tc Most mss, especially later ones (A C [D] Θ Ψ ƒ13 33 M), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: P75 א B L W ƒ1 579 700 892* 1241 2542 it co).
  35. Luke 7:11 tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  36. Luke 7:11 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tō) are found before the adverb ἑξῆς (hexēs), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [tē] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [hēmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (chronō), with the general sense of “soon afterward.”
  37. Luke 7:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  38. Luke 7:11 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
  39. Luke 7:12 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  40. Luke 7:12 tn That is, carried out for burial. This was a funeral procession.
  41. Luke 7:12 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
  42. Luke 7:12 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
  43. Luke 7:12 tn Or “city.”
  44. Luke 7:13 tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idōn) has been taken temporally.
  45. Luke 7:13 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
  46. Luke 7:13 tn The verb κλαίω (klaiō) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
  47. Luke 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  48. Luke 7:14 tn Grk “coming up, he touched.” The participle προσελθών (proselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  49. Luke 7:14 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
  50. Luke 7:14 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
  51. Luke 7:14 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  52. Luke 7:15 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
  53. Luke 7:15 tn Or “the deceased.”
  54. Luke 7:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  55. Luke 7:15 tn In the context, the verb δίδωμι (didōmi) has been translated “gave back” rather than simply “gave.”
  56. Luke 7:16 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
  57. Luke 7:16 tn This imperfect verb has been translated as an ingressive imperfect.
  58. Luke 7:16 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing, but Jesus is more than this. See Luke 9:8, 19-20.
  59. Luke 7:16 tn Grk “arisen.”
  60. Luke 7:16 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern—‘to be present to help, to be on hand to aid.’…‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
  61. Luke 7:17 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
  62. Luke 7:17 sn See Luke 4:14 for a similar report.
  63. Luke 7:17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  64. Luke 7:17 tn Grk “went out.”
  65. Luke 7:17 tn Grk “through the whole of.”
  66. Luke 7:18 tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.
  67. Luke 7:18 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.
  68. Luke 7:18 tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
  69. Luke 7:19 tc ‡ Although most mss (א A W Θ Ψ ƒ1 M it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pros ton Iēsoun, “to Jesus”), other significant witnesses (B L Ξ ƒ13 33 sa) read πρὸς τὸν κύριον (pros ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally significant witnesses argues for its authenticity.
  70. Luke 7:19 tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
  71. Luke 7:19 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.
  72. Luke 7:20 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  73. Luke 7:20 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  74. Luke 7:20 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
  75. Luke 7:20 tn This question is repeated word for word from v. 19.
  76. Luke 7:21 tn Grk “In that hour.”
  77. Luke 7:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  78. Luke 7:21 tn Grk “and sicknesses,” 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.
  79. Luke 7:21 tn Or “and bestowed (sight) on.”
  80. Luke 7:22 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
  81. Luke 7:22 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
  82. Luke 7:22 sn The same verb has been translated “inform” in 7:18.
  83. Luke 7:22 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
  84. Luke 7:22 sn See the note on lepers in Luke 4:27.
  85. Luke 7:22 tn Grk “and the,” 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.
  86. Luke 7:23 tn Grk “whoever.”
  87. Luke 7:24 tn Here δέ (de) has not been translated.
  88. Luke 7:24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  89. Luke 7:24 tn Or “desert.”
  90. Luke 7:24 tn It is debated whether this expression should be read figuratively (“to see someone who is easily blown over?”) or literally (“to see the wilderness vegetation blowing in the wind?…No, to see a prophet”). Either view is possible, but the following examples suggest the question should be read literally, meaning that an extraordinary event like the arrival of a prophet (rather than the common occurrence of plants blowing in the wind) drew them to the desert.
  91. Luke 7:25 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.
  92. Luke 7:25 sn The reference to soft clothing suggests that John was not rich or powerful, nor did he come from the wealthy or ruling classes. The crowds came out into the wilderness not to see the rich and famous, but to see a prophet.
  93. Luke 7:25 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
  94. Luke 7:25 tn This is a different Greek term than in the parallel in Matt 11:8. Cf. BDAG 169 s.v. βασίλειος, “the (royal) palace.”
  95. Luke 7:26 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).
  96. Luke 7:27 tn Grk “before your face” (an idiom).
  97. Luke 7:27 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20, and provides a more precise description of John the Baptist’s role. He is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people (just as the cloud did for Israel in the wilderness at the time of the Exodus).
  98. Luke 7:28 sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.
  99. Luke 7:28 tc The earliest and best mss read simply ᾿Ιωάννου (Iōannou, “John”) here (P75 א B L W Ξ ƒ1 579). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ ƒ13 M lat), or “the prophet John” (Ψ 700 [892 1241]). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).
  100. Luke 7:28 sn After John comes a shift of eras. John stands at the end of the old era (those born of women), and is to some extent a pivotal or transitional figure. The new era which John heralds is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era. (The parallel passage Matt 11:11 reads kingdom of heaven.)
  101. Luke 7:28 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. Here the kingdom of God is not viewed as strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
  102. Luke 7:29 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
  103. Luke 7:29 sn See the note on tax collectors in 3:12.
  104. Luke 7:29 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.
  105. Luke 7:29 tn The participle βαπτισθέντες (baptisthentes) has been translated as a causal adverbial participle.
  106. Luke 7:30 sn See the note on Pharisees in 5:17.
  107. Luke 7:30 tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).
  108. Luke 7:30 tn Or “plan.”
  109. Luke 7:30 tn The participle βαπτισθέντες (baptisthentes) has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.
  110. Luke 7:30 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
  111. Luke 7:30 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
  112. Luke 7:31 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.
  113. Luke 7:32 sn The marketplace (Greek agora) was not only a place of trade and commerce in the first century Greco-Roman world. It was a place of discussion and dialogue (the “public square”), a place of judgment (courts held session there), a place for idle people and those seeking work, and a place for children to play.
  114. Luke 7:32 tn Grk “They are like children sitting…and calling out…who say.”
  115. Luke 7:32 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
  116. Luke 7:32 tn The verb ἐθρηνήσαμεν (ethrēnēsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
  117. Luke 7:33 tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.
  118. Luke 7:33 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
  119. Luke 7:33 sn Some interpreters have understood eating no bread and drinking no wine as referring to the avoidance of excess. More likely it represents a criticism of John the Baptist being too separatist and ascetic, and so he was accused of not being directed by God, but by a demon.
  120. Luke 7:34 tn Grk “Behold a man.”
  121. Luke 7:34 sn Neither were the detractors happy with Jesus (the Son of Man), even though he represented the opposite of John’s asceticism and associated freely with people like tax collectors and sinners in celebratory settings where the banquet imagery suggested the coming kingdom of God. Either way, God’s messengers were subject to complaint.
  122. Luke 7:35 tn Or “shown to be right.” This is the same verb translated “acknowledged…justice” in v. 29, with a similar sense—including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.
  123. Luke 7:35 tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”
  124. Luke 7:36 sn See the note on Pharisees in 5:17.
  125. Luke 7:36 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  126. Luke 7:36 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
  127. Luke 7:36 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
  128. Luke 7:37 tn 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).
  129. Luke 7:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  130. Luke 7:37 tn Grk “was reclining at table.”
  131. Luke 7:37 sn 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.
  132. Luke 7:37 tn 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.sn 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.
  133. Luke 7:38 tn 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.
  134. Luke 7:38 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
  135. Luke 7:38 tn 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.
  136. Luke 7:38 tn Grk “with the hair of her head.”
  137. Luke 7:38 tn 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.
  138. Luke 7:38 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
  139. Luke 7:38 sn 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.
  140. Luke 7:39 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  141. Luke 7:39 tn 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)…”
  142. Luke 7:39 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
  143. Luke 7:40 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
  144. Luke 7:40 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
  145. Luke 7:40 tn Grk “he said.”
  146. Luke 7:41 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
  147. Luke 7:41 tn The word “him” is not in the Greek text, but is implied.
  148. Luke 7:41 tn Grk “five hundred denarii.”sn 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.
  149. Luke 7:42 tn The verb ἐχαρίσατο (echarisato) 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).
  150. Luke 7:43 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
  151. Luke 7:43 tn Grk “the one to whom he forgave more” (see v. 42).
  152. Luke 7:43 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  153. Luke 7:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  154. Luke 7:44 sn 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.
  155. Luke 7:45 tn 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.
  156. Luke 7:46 sn 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.
  157. Luke 7:47 tn 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.”sn 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.
  158. Luke 7:48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  159. Luke 7:48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  160. Luke 7:48 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
  161. Luke 7:49 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
  162. Luke 7:49 tn Grk “were reclining at table.”
  163. Luke 7:50 tn Here δέ (de) has not been translated.
  164. Luke 7:50 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
  165. Luke 7:50 sn 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.
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Luke 7
New International Version

The Faith of the Centurion(A)

7 When Jesus had finished saying all this(B) to the people who were listening, he entered Capernaum. 2 There a centurion’s servant, whom his master valued highly, was sick and about to die. 3 The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant. 4 When they came to Jesus, they pleaded earnestly with him, “This man deserves to have you do this, 5 because he loves our nation and has built our synagogue.” 6 So Jesus went with them.

He was not far from the house when the centurion sent friends to say to him: “Lord, don’t trouble yourself, for I do not deserve to have you come under my roof. 7 That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed.(C) 8 For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.”

9 When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, “I tell you, I have not found such great faith even in Israel.” 10 Then the men who had been sent returned to the house and found the servant well.

Jesus Raises a Widow’s Son(D)

11 Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. 12 As he approached the town gate, a dead person was being carried out—the only son of his mother, and she was a widow. And a large crowd from the town was with her. 13 When the Lord(E) saw her, his heart went out to her and he said, “Don’t cry.”

14 Then he went up and touched the bier they were carrying him on, and the bearers stood still. He said, “Young man, I say to you, get up!”(F) 15 The dead man sat up and began to talk, and Jesus gave him back to his mother.

16 They were all filled with awe(G) and praised God.(H) “A great prophet(I) has appeared among us,” they said. “God has come to help his people.”(J) 17 This news about Jesus spread throughout Judea and the surrounding country.(K)

Jesus and John the Baptist(L)

18 John’s(M) disciples(N) told him about all these things. Calling two of them, 19 he sent them to the Lord to ask, “Are you the one who is to come, or should we expect someone else?”

20 When the men came to Jesus, they said, “John the Baptist sent us to you to ask, ‘Are you the one who is to come, or should we expect someone else?’”

21 At that very time Jesus cured many who had diseases, sicknesses(O) and evil spirits, and gave sight to many who were blind. 22 So he replied to the messengers, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy[a] are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor.(P) 23 Blessed is anyone who does not stumble on account of me.”

24 After John’s messengers left, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed swayed by the wind? 25 If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces. 26 But what did you go out to see? A prophet?(Q) Yes, I tell you, and more than a prophet. 27 This is the one about whom it is written:

“‘I will send my messenger ahead of you,
    who will prepare your way before you.’[b](R)

28 I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God(S) is greater than he.”

29 (All the people, even the tax collectors, when they heard Jesus’ words, acknowledged that God’s way was right, because they had been baptized by John.(T) 30 But the Pharisees and the experts in the law(U) rejected God’s purpose for themselves, because they had not been baptized by John.)

31 Jesus went on to say, “To what, then, can I compare the people of this generation? What are they like? 32 They are like children sitting in the marketplace and calling out to each other:

“‘We played the pipe for you,
    and you did not dance;
we sang a dirge,
    and you did not cry.’

33 For John the Baptist came neither eating bread nor drinking wine,(V) and you say, ‘He has a demon.’ 34 The Son of Man came eating and drinking, and you say, ‘Here is a glutton and a drunkard, a friend of tax collectors and sinners.’(W) 35 But wisdom is proved right by all her children.”

Jesus Anointed by a Sinful Woman(X)(Y)

36 When one of the Pharisees invited Jesus to have dinner with him, he went to the Pharisee’s house and reclined at the table. 37 A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisee’s house, so she came there with an alabaster jar of perfume. 38 As she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.

39 When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet,(Z) he would know who is touching him and what kind of woman she is—that she is a sinner.”

40 Jesus answered him, “Simon, I have something to tell you.”

“Tell me, teacher,” he said.

41 “Two people owed money to a certain moneylender. One owed him five hundred denarii,[c] and the other fifty. 42 Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?”

43 Simon replied, “I suppose the one who had the bigger debt forgiven.”

“You have judged correctly,” Jesus said.

44 Then he turned toward the woman and said to Simon, “Do you see this woman? I came into your house. You did not give me any water for my feet,(AA) but she wet my feet with her tears and wiped them with her hair. 45 You did not give me a kiss,(AB) but this woman, from the time I entered, has not stopped kissing my feet. 46 You did not put oil on my head,(AC) but she has poured perfume on my feet. 47 Therefore, I tell you, her many sins have been forgiven—as her great love has shown. But whoever has been forgiven little loves little.”

48 Then Jesus said to her, “Your sins are forgiven.”(AD)

49 The other guests began to say among themselves, “Who is this who even forgives sins?”

50 Jesus said to the woman, “Your faith has saved you;(AE) go in peace.”(AF)

Footnotes

  1. Luke 7:22 The Greek word traditionally translated leprosy was used for various diseases affecting the skin.
  2. Luke 7:27 Mal. 3:1
  3. Luke 7:41 A denarius was the usual daily wage of a day laborer (see Matt. 20:2).
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