Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options
Close CUVMPS

路加福音 7
Chinese Union Version Modern Punctuation (Simplified)

治百夫长的仆人

7 耶稣对百姓讲完了这一切的话，就进了迦百农。

2 有一个百夫长所宝贵的仆人害病快要死了。 3 百夫长风闻耶稣的事，就托犹太人的几个长老去求耶稣来救他的仆人。 4 他们到了耶稣那里，就切切地求他，说：“你给他行这事是他所配得的， 5 因为他爱我们的百姓，给我们建造会堂。” 6 耶稣就和他们同去。离那家不远，百夫长托几个朋友去见耶稣，对他说：“主啊，不要劳动，因你到我舍下，我不敢当， 7 我也自以为不配去见你。只要你说一句话，我的仆人就必好了。 8 因为我在人的权下，也有兵在我以下，对这个说‘去！’他就去，对那个说‘来！’他就来，对我的仆人说‘你做这事！’他就去做。” 9 耶稣听见这话，就稀奇他，转身对跟随的众人说：“我告诉你们：这么大的信心，就是在以色列中我也没有遇见过！” 10 那托来的人回到百夫长家里，看见仆人已经好了。

叫拿因城寡妇之子复活

11 过了不多时[a]，耶稣往一座城去，这城名叫拿因，他的门徒和极多的人与他同行。 12 将近城门，有一个死人被抬出来。这人是他母亲独生的儿子，他母亲又是寡妇。有城里的许多人同着寡妇送殡。 13 主看见那寡妇，就怜悯她，对她说：“不要哭！” 14 于是进前按着杠，抬的人就站住了。耶稣说：“少年人，我吩咐你，起来！” 15 那死人就坐起，并且说话。耶稣便把他交给他母亲。 16 众人都惊奇，归荣耀于神，说：“有大先知在我们中间兴起来了！”又说：“神眷顾了他的百姓！” 17 他这事的风声就传遍了犹太和周围地方。

施洗约翰差人问主

18 约翰的门徒把这些事都告诉约翰。 19 他便叫了两个门徒来，打发他们到主那里去说：“那将要来的是你吗？还是我们等候别人呢？” 20 那两个人来到耶稣那里，说：“施洗的约翰打发我们来问你：那将要来的是你吗？还是我们等候别人呢？” 21 正当那时候，耶稣治好了许多有疾病的、受灾患的、被恶鬼附着的，又开恩叫好些瞎子能看见。 22 耶稣回答说：“你们去，把所看见、所听见的事告诉约翰，就是：瞎子看见，瘸子行走，长大麻风的洁净，聋子听见，死人复活，穷人有福音传给他们。 23 凡不因我跌倒的，就有福了！”

称赞施洗约翰

24 约翰所差来的人既走了，耶稣就对众人讲论约翰说：“你们从前出去到旷野是要看什么呢？要看风吹动的芦苇吗？ 25 你们出去到底是要看什么？要看穿细软衣服的人吗？那穿华丽衣服、宴乐度日的人是在王宫里。 26 你们出去究竟是要看什么？要看先知吗？我告诉你们，是的，他比先知大多了。 27 经上记着说：‘我要差遣我的使者在你前面预备道路’，所说的就是这个人。 28 我告诉你们：凡妇人所生的，没有一个大过约翰的；然而神国里最小的比他还大。” 29 众百姓和税吏既受过约翰的洗，听见这话，就以神为义。 30 但法利赛人和律法师没有受过约翰的洗，竟为自己废弃了神的旨意。[b] 31 主又说：“这样，我可用什么比这世代的人呢？他们好像什么呢？ 32 好像孩童坐在街市上，彼此呼叫说：‘我们向你们吹笛，你们不跳舞！我们向你们举哀，你们不啼哭！’ 33 施洗的约翰来，不吃饼不喝酒，你们说他是被鬼附着的。 34 人子来，也吃也喝，你们说他是贪食好酒的人，是税吏和罪人的朋友。 35 但智慧之子都以智慧为是。”

有罪的女人用香膏抹主

36 有一个法利赛人请耶稣和他吃饭，耶稣就到法利赛人家里去坐席。 37 那城里有一个女人，是个罪人，知道耶稣在法利赛人家里坐席，就拿着盛香膏的玉瓶， 38 站在耶稣背后，挨着他的脚哭，眼泪湿了耶稣的脚，就用自己的头发擦干，又用嘴连连亲他的脚，把香膏抹上。 39 请耶稣的法利赛人看见这事，心里说：“这人若是先知，必知道摸他的是谁，是个怎样的女人，乃是个罪人！” 40 耶稣对他说：“西门，我有句话要对你说。”西门说：“夫子，请说。” 41 耶稣说：“一个债主有两个人欠他的债，一个欠五十两银子，一个欠五两银子。 42 因为他们无力偿还，债主就开恩免了他们两个人的债。这两个人哪一个更爱他呢？” 43 西门回答说：“我想是那多得恩免的人。”耶稣说：“你断的不错。”

爱大赦免也大

44 于是转过来向着那女人，便对西门说：“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 你没有与我亲嘴，但这女人从我进来的时候就不住地用嘴亲我的脚； 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：她许多的罪都赦免了，因为她的爱多；但那赦免少的，他的爱就少。” 48 于是对那女人说：“你的罪赦免了！” 49 同席的人心里说：“这是什么人，竟赦免人的罪呢？” 50 耶稣对那女人说：“你的信救了你，平平安安地回去吧！”

Footnotes

  1. 路加福音 7:11 有古卷作：次日。
  2. 路加福音 7:30 29、30两节或作：众百姓和税吏听见了约翰的话，就受了他的洗，便以神为义。但法利赛人和律法师不受约翰的洗，竟为自己废弃了神的旨意。
Close RVR1960

Lucas 7
Reina-Valera 1960

Jesús sana al siervo de un centurión

(Mt. 8.5-13)

7 Después que hubo terminado todas sus palabras al pueblo que le oía, entró en Capernaum. 2 Y el siervo de un centurión, a quien este quería mucho, estaba enfermo y a punto de morir. 3 Cuando el centurión oyó hablar de Jesús, le envió unos ancianos de los judíos, rogándole que viniese y sanase a su siervo. 4 Y ellos vinieron a Jesús y le rogaron con solicitud, diciéndole: Es digno de que le concedas esto; 5 porque ama a nuestra nación, y nos edificó una sinagoga. 6 Y Jesús fue con ellos. Pero cuando ya no estaban lejos de la casa, el centurión envió a él unos amigos, diciéndole: Señor, no te molestes, pues no soy digno de que entres bajo mi techo; 7 por lo que ni aun me tuve por digno de venir a ti; pero di la palabra, y mi siervo será sano. 8 Porque también yo soy hombre puesto bajo autoridad, y tengo soldados bajo mis órdenes; y digo a este: Ve, y va; y al otro: Ven, y viene; y a mi siervo: Haz esto, y lo hace. 9 Al oír esto, Jesús se maravilló de él, y volviéndose, dijo a la gente que le seguía: Os digo que ni aun en Israel he hallado tanta fe. 10 Y al regresar a casa los que habían sido enviados, hallaron sano al siervo que había estado enfermo.

Jesús resucita al hijo de la viuda de Naín

11 Aconteció después, que él iba a la ciudad que se llama Naín, e iban con él muchos de sus discípulos, y una gran multitud. 12 Cuando llegó cerca de la puerta de la ciudad, he aquí que llevaban a enterrar a un difunto, hijo único de su madre, la cual era viuda; y había con ella mucha gente de la ciudad. 13 Y cuando el Señor la vio, se compadeció de ella, y le dijo: No llores. 14 Y acercándose, tocó el féretro; y los que lo llevaban se detuvieron. Y dijo: Joven, a ti te digo, levántate. 15 Entonces se incorporó el que había muerto, y comenzó a hablar. Y lo dio a su madre. 16 Y todos tuvieron miedo, y glorificaban a Dios, diciendo: Un gran profeta se ha levantado entre nosotros; y: Dios ha visitado a su pueblo. 17 Y se extendió la fama de él por toda Judea, y por toda la región de alrededor.

Los mensajeros de Juan el Bautista

(Mt. 11.2-19)

18 Los discípulos de Juan le dieron las nuevas de todas estas cosas. Y llamó Juan a dos de sus discípulos, 19 y los envió a Jesús, para preguntarle: ¿Eres tú el que había de venir, o esperaremos a otro? 20 Cuando, pues, los hombres vinieron a él, dijeron: Juan el Bautista nos ha enviado a ti, para preguntarte: ¿Eres tú el que había de venir, o esperaremos a otro? 21 En esa misma hora sanó a muchos de enfermedades y plagas, y de espíritus malos, y a muchos ciegos les dio la vista. 22 Y respondiendo Jesús, les dijo: Id, haced saber a Juan lo que habéis visto y oído: los ciegos ven, los cojos andan, los leprosos son limpiados, los sordos oyen,(A) los muertos son resucitados, y a los pobres es anunciado el evangelio;(B) 23 y bienaventurado es aquel que no halle tropiezo en mí.

24 Cuando se fueron los mensajeros de Juan, comenzó a decir de Juan a la gente: ¿Qué salisteis a ver al desierto? ¿Una caña sacudida por el viento? 25 Mas ¿qué salisteis a ver? ¿A un hombre cubierto de vestiduras delicadas? He aquí, los que tienen vestidura preciosa y viven en deleites, en los palacios de los reyes están. 26 Mas ¿qué salisteis a ver? ¿A un profeta? Sí, os digo, y más que profeta. 27 Este es de quien está escrito:

He aquí, envío mi mensajero delante de tu faz,

El cual preparará tu camino delante de ti.(C)

28 Os digo que entre los nacidos de mujeres, no hay mayor profeta que Juan el Bautista; pero el más pequeño en el reino de Dios es mayor que él. 29 Y todo el pueblo y los publicanos, cuando lo oyeron, justificaron a Dios, bautizándose con el bautismo de Juan. 30 Mas los fariseos y los intérpretes de la ley desecharon los designios de Dios respecto de sí mismos, no siendo bautizados por Juan.(D)

31 Y dijo el Señor: ¿A qué, pues, compararé los hombres de esta generación, y a qué son semejantes? 32 Semejantes son a los muchachos sentados en la plaza, que dan voces unos a otros y dicen: Os tocamos flauta, y no bailasteis; os endechamos, y no llorasteis. 33 Porque vino Juan el Bautista, que ni comía pan ni bebía vino, y decís: Demonio tiene. 34 Vino el Hijo del Hombre, que come y bebe, y decís: Este es un hombre comilón y bebedor de vino, amigo de publicanos y de pecadores. 35 Mas la sabiduría es justificada por todos sus hijos.

Jesús en el hogar de Simón el fariseo

36 Uno de los fariseos rogó a Jesús que comiese con él. Y habiendo entrado en casa del fariseo, se sentó a la mesa. 37 Entonces una mujer de la ciudad, que era pecadora, al saber que Jesús estaba a la mesa en casa del fariseo, trajo un frasco de alabastro con perfume; 38 y estando detrás de él a sus pies, llorando, comenzó a regar con lágrimas sus pies, y los enjugaba con sus cabellos; y besaba sus pies, y los ungía con el perfume.(E) 39 Cuando vio esto el fariseo que le había convidado, dijo para sí: Este, si fuera profeta, conocería quién y qué clase de mujer es la que le toca, que es pecadora. 40 Entonces respondiendo Jesús, le dijo: Simón, una cosa tengo que decirte. Y él le dijo: Di, Maestro. 41 Un acreedor tenía dos deudores: el uno le debía quinientos denarios, y el otro cincuenta; 42 y no teniendo ellos con qué pagar, perdonó a ambos. Di, pues, ¿cuál de ellos le amará más? 43 Respondiendo Simón, dijo: Pienso que aquel a quien perdonó más. Y él le dijo: Rectamente has juzgado. 44 Y vuelto a la mujer, dijo a Simón: ¿Ves esta mujer? Entré en tu casa, y no me diste agua para mis pies; mas esta ha regado mis pies con lágrimas, y los ha enjugado con sus cabellos. 45 No me diste beso; mas esta, desde que entré, no ha cesado de besar mis pies. 46 No ungiste mi cabeza con aceite; mas esta ha ungido con perfume mis pies. 47 Por lo cual te digo que sus muchos pecados le son perdonados, porque amó mucho; mas aquel a quien se le perdona poco, poco ama. 48 Y a ella le dijo: Tus pecados te son perdonados. 49 Y los que estaban juntamente sentados a la mesa, comenzaron a decir entre sí: ¿Quién es este, que también perdona pecados? 50 Pero él dijo a la mujer: Tu fe te ha salvado, ve en paz.

Close DHH

Lucas 7
Dios Habla Hoy

Jesús sana al criado de un oficial romano(A)

7 Cuando Jesús terminó de hablar a la gente, se fue a Cafarnaúm. 2 Vivía allí un capitán romano que tenía un criado al que estimaba mucho, el cual estaba enfermo y a punto de morir. 3 Cuando el capitán oyó hablar de Jesús, mandó a unos ancianos de los judíos a rogarle que fuera a sanar a su criado. 4 Ellos se presentaron a Jesús y le rogaron mucho, diciendo:

—Este capitán merece que lo ayudes, 5 porque ama a nuestra nación y él mismo hizo construir nuestra sinagoga.

6 Jesús fue con ellos, pero cuando ya estaban cerca de la casa, el capitán mandó unos amigos a decirle: «Señor, no te molestes, porque yo no merezco que entres en mi casa; 7 por eso, ni siquiera me atreví a ir en persona a buscarte. Solamente da la orden, para que sane mi criado. 8 Porque yo mismo estoy bajo órdenes superiores, y a la vez tengo soldados bajo mi mando. Cuando le digo a uno de ellos que vaya, va; cuando le digo a otro que venga, viene; y cuando mando a mi criado que haga algo, lo hace.»

9 Jesús se quedó admirado al oír esto, y mirando a la gente que lo seguía dijo:

—Les aseguro que ni siquiera en Israel he encontrado tanta fe como en este hombre.

10 Al regresar a la casa, los enviados encontraron que el criado ya estaba sano.

Jesús resucita al hijo de una viuda

11 Después de esto, Jesús se dirigió a un pueblo llamado Naín. Iba acompañado de sus discípulos y de mucha gente. 12 Al llegar cerca del pueblo, vio que llevaban a enterrar a un muerto, hijo único de su madre, que era viuda. Mucha gente del pueblo la acompañaba. 13 Al verla, el Señor tuvo compasión de ella y le dijo:

—No llores.

14 En seguida se acercó y tocó la camilla, y los que la llevaban se detuvieron. Jesús le dijo al muerto:

—Joven, a ti te digo: ¡Levántate!

15 Entonces el que había estado muerto se sentó y comenzó a hablar, y Jesús se lo entregó a la madre. 16 Al ver esto, todos tuvieron miedo y comenzaron a alabar a Dios, diciendo:

—Un gran profeta ha aparecido entre nosotros.

También decían:

—Dios ha venido a ayudar a su pueblo.

17 Y por toda Judea y sus alrededores se supo lo que había hecho Jesús.

Los enviados de Juan el Bautista(B)

18 Juan tuvo noticias de todas estas cosas, pues sus seguidores se las contaron. Llamó a dos de ellos 19 y los envió al Señor, a preguntarle si él era de veras el que había de venir o si debían esperar a otro. 20 Los enviados de Juan se acercaron, pues, a Jesús y le dijeron:

—Juan el Bautista nos ha mandado a preguntarte si tú eres el que ha de venir, o si debemos esperar a otro.

21 En aquel mismo momento Jesús curó a muchas personas de sus enfermedades y sufrimientos, y de los espíritus malignos, y dio la vista a muchos ciegos. 22 Luego les contestó:

—Vayan y díganle a Juan lo que han visto y oído. Cuéntenle que los ciegos ven, los cojos andan, los leprosos quedan limpios de su enfermedad, los sordos oyen, los muertos vuelven a la vida y a los pobres se les anuncia la buena noticia. 23 ¡Y dichoso aquel que no pierda su fe en mí!

24 Cuando los enviados de Juan se fueron, Jesús comenzó a hablar a la gente acerca de Juan, diciendo: «¿Qué salieron ustedes a ver al desierto? ¿Una caña sacudida por el viento? 25 Y si no, ¿qué salieron a ver? ¿Un hombre vestido con ropas lujosas? Ustedes saben que los que se visten lujosamente y viven en placeres, están en las casas de los reyes. 26 En fin, ¿qué salieron a ver? ¿Un profeta? Sí, de veras, y uno que es mucho más que profeta. 27 Juan es aquel de quien dice la Escritura:

“Yo envío mi mensajero delante de ti,
para que te prepare el camino.”

28 Les digo que, entre todos los hombres, ninguno ha sido más grande que Juan; y, sin embargo, el más pequeño en el reino de Dios es más grande que él.»

29 Todos los que oyeron a Juan, incluso los que cobraban impuestos para Roma, se hicieron bautizar por él, cumpliendo así las justas exigencias de Dios; 30 pero los fariseos y los maestros de la ley no se hicieron bautizar por Juan, despreciando de este modo lo que Dios había querido hacer en favor de ellos.

31 «¿A qué compararé la gente de este tiempo? ¿A qué se parece? 32 Se parece a los niños que se sientan a jugar en la plaza y gritan a sus compañeros: “Tocamos la flauta, pero ustedes no bailaron; cantamos canciones tristes, pero ustedes no lloraron.” 33 Porque vino Juan el Bautista, que ni come pan ni bebe vino, y ustedes dicen que tiene un demonio. 34 Luego ha venido el Hijo del hombre, que come y bebe, y ustedes dicen que es glotón y bebedor, amigo de gente de mala fama y de los que cobran impuestos para Roma. 35 Pero la sabiduría de Dios se demuestra por todos sus resultados.»

Jesús en casa de Simón el fariseo

36 Un fariseo invitó a Jesús a comer, y Jesús fue a su casa. Estaba sentado a la mesa, 37 cuando una mujer de mala vida, que vivía en el mismo pueblo y que supo que Jesús había ido a comer a casa del fariseo, llegó con un frasco de alabastro lleno de perfume. 38 Llorando, se puso junto a los pies de Jesús y comenzó a bañarlos con lágrimas. Luego los secó con sus cabellos, los besó y derramó sobre ellos el perfume. 39 El fariseo que había invitado a Jesús, al ver esto, pensó: «Si este hombre fuera de veras un profeta, se daría cuenta de qué clase de persona es ésta que lo está tocando: una mujer de mala vida.» 40 Entonces Jesús le dijo al fariseo:

—Simón, tengo algo que decirte.

El fariseo contestó:

—Dímelo, Maestro.

41 Jesús siguió:

—Dos hombres le debían dinero a un prestamista. Uno le debía quinientos denarios, y el otro cincuenta; 42 y como no le podían pagar, el prestamista les perdonó la deuda a los dos. Ahora dime, ¿cuál de ellos le amará más?

43 Simón le contestó:

—Me parece que el hombre a quien más le perdonó.

Jesús le dijo:

—Tienes razón.

44 Entonces, mirando a la mujer, Jesús dijo a Simón:

—¿Ves esta mujer? Entré en tu casa, y no me diste agua para mis pies; en cambio, esta mujer me ha bañado los pies con sus lágrimas y los ha secado con sus cabellos. 45 No me saludaste con un beso, pero ella, desde que entré, no ha dejado de besarme los pies. 46 No me pusiste ungüento en la cabeza, pero ella ha derramado perfume sobre mis pies. 47 Por esto te digo que sus muchos pecados son perdonados, porque amó mucho; pero la persona a quien poco se le perdona, poco amor muestra.

48 Luego dijo a la mujer:

—Tus pecados te son perdonados.

49 Los otros invitados que estaban allí, comenzaron a preguntarse:

—¿Quién es éste, que hasta perdona pecados?

50 Pero Jesús añadió, dirigiéndose a la mujer:

—Por tu fe has sido salvada; vete tranquila.

Close NET

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.
Next
路加福音 6
路加福音 8
Next
dropdown
Chinese Union Version Modern Punctuation (Simplified) (CUVMPS)

Copyright © 2011 by Global Bible Initiative

Reina-Valera 1960 (RVR1960)

Reina-Valera 1960 ® © Sociedades Bíblicas en América Latina, 1960. Renovado © Sociedades Bíblicas Unidas, 1988. Utilizado con permiso. Si desea más información visite americanbible.org, unitedbiblesocieties.org, vivelabiblia.com, unitedbiblesocieties.org/es/casa/, www.rvr60.bible

Recursos RVR60
Dios Habla Hoy (DHH)

Dios habla hoy ®, © Sociedades Bíblicas Unidas, 1966, 1970, 1979, 1983, 1996.

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.