5:31 Jesus 1 answered them, “Those who are well don’t need a physician, but those who are sick do. 2 5:32 I have not come 3 to call the righteous, but sinners to repentance.” 4
7:37 Then 5 when a woman of that town, who was a sinner, learned that Jesus 6 was dining 7 at the Pharisee’s house, she brought an alabaster jar 8 of perfumed oil. 9 7:38 As 10 she stood 11 behind him at his feet, weeping, she began to wet his feet with her tears. She 12 wiped them with her hair, 13 kissed 14 them, 15 and anointed 16 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 17 he said to himself, “If this man were a prophet, 18 he would know who and what kind of woman 19 this is who is touching him, that she is a sinner.” 7:40 So 20 Jesus answered him, 21 “Simon, I have something to say to you.” He replied, 22 “Say it, Teacher.” 7:41 “A certain creditor 23 had two debtors; one owed him 24 five hundred silver coins, 25 and the other fifty. 7:42 When they could not pay, he canceled 26 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 27 “I suppose the one who had the bigger debt canceled.” 28 Jesus 29 said to him, “You have judged rightly.” 7:44 Then, 30 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, 31 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 32 but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet 33 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 34 but the one who is forgiven little loves little.” 7:48 Then 35 Jesus 36 said to her, “Your sins are forgiven.” 37 7:49 But 38 those who were at the table 39 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 40 said to the woman, “Your faith 41 has saved you; 42 go in peace.”
15:1 Now all the tax collectors 43 and sinners were coming 44 to hear him. 15:2 But 45 the Pharisees 46 and the experts in the law 47 were complaining, 48 “This man welcomes 49 sinners and eats with them.”
1 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
4 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
5 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).
6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7 tn Grk “was reclining at table.”
8 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.
9 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.
10 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.
11 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
12 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.
13 tn Grk “with the hair of her head.”
14 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.
15 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
16 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.
17 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.
18 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)…”
19 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
20 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
21 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.
22 tn Grk “he said.”
23 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
24 tn The word “him” is not in the Greek text, but is implied.
25 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.
27 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
29 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
32 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.
33 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.
34 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.
35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
36 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
38 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
39 tn Grk “were reclining at table.”
40 tn Here δέ (de) has not been translated.
44 tn Grk “were drawing near.”
45 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
48 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.