The Fallible Study Bible

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Luke7:36–50

A Sinful Woman Anoints Jesus

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Luke 7:36–50 — A Sinful Woman Anoints Jesus. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

36

Then one of the Pharisees invited Jesus to eat with him, and He entered the Pharisee’s house and reclined at the table.

Berean Standard Bible · CC0

Greek — tap a word ↓

de tis tōn Pharisaiōn Ērōta auton hina phagē met’ autou kai eiselthōn eis ton tou Pharisaiou oikon kateklithē

Word by word18 · parsed
δέdeThenG1161
√ δέ — but, and, etcConjunction
τιςtisoneG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ΦαρισαίωνPharisaiōnPhariseesG5330
√ Φαρισαῖος — a separatist, iNounGenitive Masculine Plural
Pharisaios: a separatist The lexicon gloss names the party’s self-understanding: separation for purity. That ideal is exactly what v. 39 will test when a known sinner touches the guest.
ἨρώταĒrōtainvitedG2065
√ ἐρωτάω — to interrogateVerbImperfect Indicative Active3rd Person Singular
erōtaō: to ask (imperfect) The imperfect suggests a pressed or repeated request. Motive is disputed among the sources: Ellicott and Benson see a half-respectful Pharisee; Gill and Cambridge suspect patronage or a design to ensnare.
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἵναhinatoG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
φάγῃphagēeatG5315
√ φάγω — to eat (literally or figuratively)VerbAorist Subjunctive Active3rd Person Singular
Aorist subjunctive in a purpose clause: the meal itself is the occasion. Luke 7:34 has just reported the charge that Jesus is “a glutton and a drunkard”; Gill and Ellicott read His acceptance here against that charge.
μετ’met’withG3326
√ μετά — properly, denoting accompanimentPreposition
αὐτοῦautouhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰσελθὼνeiselthōnHe enteredG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΦαρισαίουPharisaiouPharisee’sG5330
√ Φαρισαῖος — a separatist, iNounGenitive Masculine Singular
οἶκονoikonhouseG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounAccusative Masculine Singular
κατεκλίθηkateklithē[and] reclined at the tableG2625
√ κατακλίνω — to recline down, iVerbAorist Indicative Passive3rd Person Singular
kataklinō: to recline (passive) A rare verb (5 vv per Verifier), and Lukan in flavour (cf. Luke 9:14). The reclining posture, feet stretched away from the table, is the physical precondition of everything the woman does.
37

When a sinful woman from that town learned that Jesus was dining there, she brought an alabaster jar of perfume.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai idou hētis ēn hamartōlos gynē en tē polei kai epignousa hoti katakeitai en tē tou Pharisaiou oikia komisasa alabastron myrou

Word by word21 · parsed
καὶkaiWhenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδοὺidou. . .G2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
The Septuagintal “behold” marks a turn in the scene; it is not translated in BSB.
ἥτιςhētisvvvG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Feminine Singular
ἦνēnvvvG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
ἁμαρτωλόςhamartōlosa sinfulG268
√ ἁμαρτωλός — sinful, iAdjectiveNominative Feminine Singular
hamartōlos: sinful, a sinner The same word returns from Simon’s lips at v. 39 (“she is a sinner”). Ellicott, Cambridge and Gill take it as the common label for a woman of unchaste life; the text never names her sin, and the reader should hold that as their inference.
γυνὴgynēwomanG1135
√ γυνή — a womanNounNominative Feminine Singular
ἐνenfromG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtē[that]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
πόλειpoleitownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounDative Feminine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπιγνοῦσαepignousalearnedG1921
√ ἐπιγινώσκω — to know upon some mark, iVerbAorist Participle ActiveNominative Feminine Singular
epiginōskō: to know upon some mark, recognise Aorist participle: a decisive recognition. The woman knows where Jesus is; Simon will doubt that Jesus knows who she is (v. 39, ginōskō). The two “knowing” verbs frame the conflict.
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
κατάκειταιkatakeitai[Jesus] was diningG2621
√ κατάκειμαι — to lie down, iVerbPresent Indicative Middle or Passive3rd Person Singular
Present tense (“is reclining”) retained in indirect discourse: the news reaches her while the meal is under way.
ἐνenvvvG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtēvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
τοῦtouvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΦαρισαίουPharisaiouvvvG5330
√ Φαρισαῖος — a separatist, iNounGenitive Masculine Singular
οἰκίᾳoikia[there]G3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounDative Feminine Singular
κομίσασαkomisasashe broughtG2865
√ κομίζω — properly, to provide for, iVerbAorist Participle ActiveNominative Feminine Singular
ἀλάβαστρονalabastronan alabaster jarG211
√ ἀλάβαστρον — properly, an "alabaster" box, iNounAccusative Neuter Singular
alabastron: alabaster flask A very rare word (in 3 vv per the Verifier: here, Matthew 26:7, Mark 14:3). Its rarity is why commentators keep comparing the Bethany anointing; Poole, Gill, Ellicott and Cambridge all argue the events are distinct.
μύρουmyrouof perfumeG3464
√ μύρον — "myrrh", iNounGenitive Neuter Singular
myron: perfumed ointment Not common olive oil (elaion, v. 46) but costly perfume. Cambridge and JFB (citing Alford) suggest it had been an instrument of her former trade, now surrendered; that is plausible commentary, not stated in the text.
38

As she stood behind Him at His feet weeping, she began to wet His feet with her tears and wipe them with her hair. Then she kissed His feet and anointed them with the perfume.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai stasa opisō para autou tous podas klaiousa ērxato brechein autou podas tous tois dakrysin kai exemassen tais thrixin tēs autēs kephalēs kai katephilei autou tous podas kai ēleiphen tō myrō

Word by word31 · parsed
καὶkai[As]G2532
√ καί — and, also, even, so then, too, etcConjunction
στᾶσαstasashe stoodG2476
√ ἵστημι — to stand (transitively or intransitively), used in various applications (literally or figuratively)VerbAorist Participle ActiveNominative Feminine Singular
Aorist participle: she took her stand behind the reclining guest, the place where, Gill notes, servants stood to wait.
ὀπίσωopisōbehind HimG3694
√ ὀπίσω — to the back, iAdverb
opisō: behind She approaches from behind, not face to face; Gill reads shame and fear in the position.
παρὰparaatG3844
√ παρά — properly, nearPreposition
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
κλαίουσαklaiousaweepingG2799
√ κλαίω — to sob, iVerbPresent Participle ActiveNominative Feminine Singular
klaiō: to sob, weep aloud Present participle: continuous, audible weeping. The text gives no reason; commentators variously supply penitence (Barnes), gratitude (Ellicott) or both.
ἤρξατοērxatoshe beganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
archomai: to begin “She began”: Cambridge suggests the tears fell first, perhaps unplanned, and the other acts followed. That reading suits the verb but goes beyond it.
βρέχεινbrecheinto wetG1026
√ βρέχω — to moisten (especially by a shower)VerbPresent Infinitive Active
brechō: to moisten, rain A rare verb (6 vv per Verifier), elsewhere of literal rain (Matthew 5:45; Revelation 11:6). Jesus repeats it in v. 44 as the replacement for the water Simon never offered.
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
τοὺςtouswithG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
τοῖςtois[her]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
δάκρυσινdakrysintearsG1144
√ δάκρυ — a tearNounDative Neuter Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξέμασσενexemassenwipe [them]G1591
√ ἐκμάσσω — to knead out, iVerbImperfect Indicative Active3rd Person Singular
ekmassō: to wipe off Rare (5 vv). Its other uses cluster around feet: John 11:2 and 12:3 (Mary of Bethany) and John 13:5 (Jesus wiping His disciples’ feet). The woman does here what the Lord later does as a servant.
ταῖςtaiswithG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
θριξὶνthrixinher hairG2359
√ θρίξ — of uncertain derivationNounDative Feminine Plural
thrix: hair Unbound hair in public was itself a breach of custom (Cambridge cites 1 Corinthians 11). She uses her glory as a towel.
τῆςtēs. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
αὐτῆςautēs. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
κεφαλῆςkephalēs. . .G2776
√ κεφαλή — the head (as the part most readily taken hold of), literally or figurativelyNounGenitive Feminine Singular
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
κατεφίλειkatephileishe kissedG2705
√ καταφιλέω — to kiss earnestlyVerbImperfect Indicative Active3rd Person Singular
kataphileō: to kiss earnestly Rare (6 vv): Luke 15:20 (the father kissing the prodigal), Acts 20:37, and the betrayal kiss of Judas (Matthew 26:49; Mark 14:45). The same intensive verb carries the deepest love and the deepest treachery in the Gospels.
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἤλειφενēleiphenanointed [them]G218
√ ἀλείφω — to oil (with perfume)VerbImperfect Indicative Active3rd Person Singular
aleiphō: to oil, anoint (with perfume) 8 vv in the NT. The domestic, not ritual, verb; Jesus will use it twice in v. 46 to compare what Simon withheld with what she gave.
τῷtōwith theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
μύρῳmyrōperfumeG3464
√ μύρον — "myrrh", iNounDative Neuter Singular
Dative of means: “with the perfume,” the myron of v. 37.
39

When the Pharisee who had invited Jesus saw this, he said to himself, “If this man were a prophet, He would know who this is and what kind of woman is touching Him—for she is a sinner!”

Berean Standard Bible · CC0

Greek — tap a word ↓

de ho Pharisaios ho kalesas auton Idōn eipen en heautō legōn ei Houtos ēn prophētēs an eginōsken tis kai potapē hē gynē hētis haptetai autou hoti estin hamartōlos

Word by word28 · parsed
δὲdeWhenG1161
√ δέ — but, and, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΦαρισαῖοςPharisaiosPhariseeG5330
√ Φαρισαῖος — a separatist, iNounNominative Masculine Singular
ὁhowhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
καλέσαςkalesashad invitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Participle ActiveNominative Masculine Singular
kaleō: to call “The one who had invited/called Him”: the host’s role is foregrounded just as he forms a judgment against his guest.
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἸδὼνIdōnsaw [this]G3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
εἶπενeipenhe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ἐνentoG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἑαυτῷheautōhimselfG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounDative Masculine 3rd Person Singular
heautou: himself “Within himself”: the thought is unspoken. That Jesus answers it in v. 40 is the narrative’s first proof that He is the prophet Simon doubts.
λέγωνlegōnG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
εἰeiIfG1487
√ εἰ — if, whether, that, etcConjunction
ΟὗτοςHoutosthis [man]G3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Singular
ἦνēnwereG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
προφήτηςprophētēsa prophetG4396
√ προφήτης — a foreteller ("prophet")NounNominative Masculine Singular
prophētēs: a foreteller, prophet Here the test of a prophet is not prediction but discernment of persons (Ellicott, Barnes). Luke 7:16 has just recorded the crowd at Nain: “A great prophet has appeared among us.” Simon is weighing that verdict and rejecting it.
ἂνanG302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
ἐγίνωσκενeginōskenHe would knowG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbImperfect Indicative Active3rd Person Singular
ginōskō: to know Imperfect with an: unreal condition. The irony is complete: Jesus knows her, and knows Simon’s thought too.
τίςtiswho [this is]G5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ποταπὴpotapēwhat kindG4217
√ ποταπός — interrogatively, whatever, iInterrogative / Indefinite PronounNominative Feminine Singular
Asks what kind of person she is; Simon has the answer ready.
ἡhēofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
γυνὴgynēwomanG1135
√ γυνή — a womanNounNominative Feminine Singular
ἥτιςhētisG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Feminine Singular
ἅπτεταιhaptetaiis touchingG680
√ ἅπτομαι — properly, to attach oneself to, iVerbPresent Indicative Middle3rd Person Singular
haptomai: to attach oneself to, touch Present middle. In Luke the touch of the unclean upon Jesus does not defile Him but is met with cleansing or healing (Luke 5:13; 8:44 to 48). Simon reads the contact in the opposite direction.
αὐτοῦautouHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ὅτιhotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἐστινestinshe isG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ἁμαρτωλόςhamartōlosa sinnerG268
√ ἁμαρτωλός — sinful, iAdjectiveNominative Feminine Singular
hamartōlos: sinner Repeats Luke’s own label from v. 37, now as Simon’s verdict. Pulpit: “Yes, in Simon’s mind… but before the throne of God she was differently viewed.”
40

But Jesus answered him, “Simon, I have something to tell you.” “Tell me, Teacher,” he said.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ho Iēsous apokritheis eipen pros auton Simōn echō ti eipein soi eipe Didaskale de Ho phēsin

Word by word17 · parsed
ΚαὶKaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἀποκριθεὶςapokritheisansweredG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
apokrinomai: to answer Aorist passive participle (deponent sense). Answering what was never voiced is itself the reply to v. 39.
εἶπενeipen. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
αὐτόνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ΣίμωνSimōnSimonG4613
√ Σίμων — Simon (iNounVocative Masculine Singular
Vocative: the first naming of the host. The name was very common (Cambridge counts nine Simons in the NT); no identification with Simon the Leper of Mark 14:3 follows from it.
ἔχωechōI haveG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Indicative Active1st Person Singular
“I have something to say to you”: emphasis falls on you (Cambridge). The parable will be addressed to Simon, not the woman.
τιtisomethingG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounAccusative Neuter Singular
εἰπεῖνeipeinto tellG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Infinitive Active
σοίsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
εἰπέeipeTell [me]G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Imperative Active2nd Person Singular
ΔιδάσκαλεDidaskaleTeacherG1320
√ διδάσκαλος — an instructor (genitive case or specially)NounVocative Masculine Singular
didaskalos: instructor Courtesy without confession; contrast the woman, who says nothing and acts.
δέdeG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
φησίνphēsinhe saidG5346
√ φημί — to show or make known one's thoughts, iVerbPresent Indicative Active3rd Person Singular
Historic present of phēmi.
41

“Two men were debtors to a certain moneylender. One owed him five hundred denarii, and the other fifty.

Berean Standard Bible · CC0

Greek — tap a word ↓

Dyo ēsan chreopheiletai tini danistē ho heis ōpheilen pentakosia dēnaria de ho heteros pentēkonta

Word by word14 · parsed
ΔύοDyoTwo [men]G1417
√ δύο — "two"AdjectiveNominative Masculine Plural
Two: the whole parable is built on a pair, matching the two persons at Simon’s table.
ἦσανēsanwereG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Plural
χρεοφειλέταιchreopheiletaidebtorsG5533
√ χρεωφειλέτης — a loan-ower, iNounNominative Masculine Plural
chreōpheiletēs: a loan-ower A rare compound (here and Luke 16:5). Henry: “sin is a debt; and all are sinners, are debtors to Almighty God.” Debt as a picture of sin is Jesus’ own metaphor in the prayer He taught (Matthew 6:12).
τινιtinivvvG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounDative Masculine Singular
δανιστῇdanistēto a certain moneylenderG1157
√ δανειστής — a lenderNounDative Masculine Singular
daneistēs: lender In the application, the lender stands for God (Poole, Gill, Barnes); JFB goes further and calls Christ “the Great Creditor.”
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἷςheisOneG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
ὤφειλενōpheilenowed [him]G3784
√ ὀφείλω — to owe (pecuniarily)VerbImperfect Indicative Active3rd Person Singular
opheilō: to owe 34 vv. Imperfect: both men are living under debt when the story opens.
πεντακόσιαpentakosiafive hundredG4001
√ πεντακόσιοι — five hundredAdjectiveAccusative Neuter Plural
pentakosioi: five hundred Very rare (2 vv). Ten times the smaller debt; Ellicott notes both sums stay within ordinary human experience, unlike Matthew 18.
δηνάριαdēnariadenariiG1220
√ δηνάριον — a denarius (or ten asses)NounAccusative Neuter Plural
dēnarion: denarius Cambridge: a labourer’s day wage. Five hundred is well over a year’s earnings; fifty, under two months.
δὲdeandG1161
√ δέ — but, and, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἕτεροςheterosotherG2087
√ ἕτερος — (an-, the) other or differentAdjectiveNominative Masculine Singular
πεντήκονταpentēkontafiftyG4004
√ πεντήκοντα — fiftyAdjectiveAccusative Neuter Plural
42

When they were unable to repay him, he forgave both of them. Which one, then, will love him more?”

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Greek — tap a word ↓

autōn echontōn mē apodounai echarisato amphoterois tis autōn oun agapēsei auton pleion

Word by word12 · parsed
αὐτῶνautōn[When] theyG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
ἐχόντωνechontōnwere unableG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveGenitive Masculine Plural
echō: to have Genitive absolute with mē: “they not having.” Inability is shared by both debtors; only the amount differs.
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἀποδοῦναιapodounaito repay [him]G591
√ ἀποδίδωμι — to give away, iVerbAorist Infinitive Active
apodidōmi: to give back, repay Aorist infinitive: a single act of settlement, which neither could perform.
ἐχαρίσατοecharisatohe forgaveG5483
√ χαρίζομαι — to grant as a favor, iVerbAorist Indicative Middle3rd Person Singular
charizomai: to grant as a favour The verb of free grace; Paul uses it of God freely forgiving and of believers forgiving one another (Ephesians 4:32; Colossians 2:13). Here the lender gains nothing, asks nothing, and releases both. Barnes and Gill insist that in God’s case this freeness does not exclude atonement; the parable does not raise the question.
ἀμφοτέροιςamphoteroisboth [of them]G297
√ ἀμφότερος — (in plural) bothAdjectiveDative Masculine Plural
amphoteros: both No partiality: the lesser debtor is not asked to pay what he could.
τίςtisWhichG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
αὐτῶνautōn[one]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
οὖνounthenG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
ἀγαπήσειagapēseiwill loveG25
√ ἀγαπάω — to love (in a social or moral sense)VerbFuture Indicative Active3rd Person Singular
agapaō: to love Future: love is the expected consequence. The question invites Simon to state the principle by which he will be judged.
αὐτόνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
πλεῖονpleionmoreG4119
√ πλείων — more in quantity, number, or qualityAdjectiveAccusative Neuter SingularComparative
pleiōn: more Comparative: the measure of love is tied to the measure of debt released.
43

“I suppose the one who was forgiven more,” Simon replied. “You have judged correctly,” Jesus said.

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Greek — tap a word ↓

Hypolambanō hoti hō echarisato to pleion Simōn Apokritheis eipen ekrinas Orthōs de Ho eipen autō

Word by word15 · parsed
ὙπολαμβάνωHypolambanōI supposeG5274
√ ὑπολαμβάνω — to take from below, iVerbPresent Indicative Active1st Person Singular
hypolambanō: to take up, suppose Present: a hedged opinion. The reluctance, if real, suggests Simon begins to feel where the story is going.
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ᾧhōthe [one who]G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Masculine Singular
ἐχαρίσατοecharisatowas forgivenG5483
√ χαρίζομαι — to grant as a favor, iVerbAorist Indicative Middle3rd Person Singular
Same verb as v. 42; Simon repeats the grace-word without hearing it.
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
πλεῖονpleionmoreG4119
√ πλείων — more in quantity, number, or qualityAdjectiveAccusative Neuter SingularComparative
ΣίμωνSimōnSimonG4613
√ Σίμων — Simon (iNounNominative Masculine Singular
ἈποκριθεὶςApokritheisrepliedG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
εἶπενeipen. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ἔκριναςekrinasYou have judgedG2919
√ κρίνω — by implication, to try, condemn, punishVerbAorist Indicative Active2nd Person Singular
krinō: to judge Aorist. The verdict Simon has given is the standard by which vv. 44 to 47 will measure him. Cf. Luke 6:37: “Do not judge, and you will not be judged.”
ὈρθῶςOrthōscorrectlyG3723
√ ὀρθῶς — in a straight manner, iAdverb
orthōs: rightly Cambridge: the word carries “gentle sarcasm,” the Socratic trap sprung. The praise is real; the conclusion falls on Simon.
δὲdeG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipen[Jesus] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
44

And turning toward the woman, He said to Simon, “Do you see this woman? When I entered your house, you did not give Me water for My feet, but she wet My feet with her tears and wiped them with her hair.

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Kai strapheis pros tēn gynaika ephē tō Simōni Blepeis tautēn tēn gynaika eisēlthon eis sou tēn oikian edōkas ouk hydōr epi moi podas de ebrexen mou tous podas hautē tois dakrysin kai exemaxen tais autēs thrixin

Word by word36 · parsed
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
στραφεὶςstrapheisturningG4762
√ στρέφω — to twist, iVerbAorist Participle PassiveNominative Masculine Singular
strephō: to twist, turn Aorist passive participle. Jesus turns His body to the woman while addressing Simon: the gesture makes her the text of His sermon.
πρὸςprostowardG4314
√ πρός — a preposition of directionPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
γυναῖκαgynaikawomanG1135
√ γυνή — a womanNounAccusative Feminine Singular
ἔφηephēHe saidG5346
√ φημί — to show or make known one's thoughts, iVerbImperfect Indicative Active3rd Person Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ΣίμωνιSimōnito SimonG4613
√ Σίμων — Simon (iNounDative Masculine Singular
ΒλέπειςBlepeisDo you seeG991
√ βλέπω — to look at (literally or figuratively)VerbPresent Indicative Active2nd Person Singular
blepō: to look at Present: the question presses on what Simon is doing right now.
ταύτηνtautēnthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Feminine Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
γυναῖκαgynaikawomanG1135
√ γυνή — a womanNounAccusative Feminine Singular
εἰσῆλθόνeisēlthon[When] I enteredG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Indicative Active1st Person Singular
eiserchomai: to enter “I entered your house”: Jesus came as an invited guest, which makes each omission a breach of hospitality (Gill, Barnes).
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
οἰκίανoikianhouseG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounAccusative Feminine Singular
ἔδωκαςedōkasyou did not give [Me]G1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Indicative Active2nd Person Singular
didōmi: to give Aorist with ouk. Water for a guest’s feet was ordinary courtesy (Genesis 18:4; 19:2; Judges 19:21, cited by Barnes, Poole and Cambridge). Not a lavish honour withheld, but the minimum.
οὐκouk. . .G3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ὕδωρhydōrwaterG5204
√ ὕδωρ — water (as if rainy) literally or figurativelyNounAccusative Neuter Singular
hydōr: water Placed first for emphasis.
ἐπὶepiforG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
μοιmoiMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Singular
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
δὲdebutG1161
√ δέ — but, and, etcConjunction
ἔβρεξένebrexenshe wetG1026
√ βρέχω — to moisten (especially by a shower)VerbAorist Indicative Active3rd Person Singular
brechō: to rain Aorist here, summarising the act described in imperfects in v. 38.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
αὕτηhautēwith herG3778
√ οὗτος — the he (she or it), iPersonal / Possessive PronounNominative Feminine Singular
Emphatic “she”: the first of three.
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
δάκρυσινdakrysintearsG1144
√ δάκρυ — a tearNounDative Neuter Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξέμαξενexemaxenwiped [them]G1591
√ ἐκμάσσω — to knead out, iVerbAorist Indicative Active3rd Person Singular
ekmassō: to wipe Aorist, as the summary form of v. 38’s imperfect.
ταῖςtaiswithG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
αὐτῆςautēsherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
θριξὶνthrixinhairG2359
√ θρίξ — of uncertain derivationNounDative Feminine Plural
45

You did not greet Me with a kiss, but she has not stopped kissing My feet since I arrived.

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ouk edōkas moi philēma de hautē ou dielipen kataphilousa mou tous podas aph’ hēs eisēlthon

Word by word15 · parsed
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἔδωκαςedōkasYou did not greetG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Indicative Active2nd Person Singular
μοιmoiMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Singular
φίλημάphilēmawith a kissG5370
√ φίλημα — a kissNounAccusative Neuter Singular
philēma: a kiss The ordinary kiss of greeting; Ellicott: a customary respect due to one called Rabbi (cf. Romans 16:16, the “holy kiss”).
δὲdebutG1161
√ δέ — but, and, etcConjunction
αὕτηhautēsheG3778
√ οὗτος — the he (she or it), iPersonal / Possessive PronounNominative Feminine Singular
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
διέλιπενdielipenhas not stoppedG1257
√ διαλείπω — to leave off in the middle, iVerbAorist Indicative Active3rd Person Singular
dialeipō: to leave off in the middle Aorist with negative: from first to last, no interruption.
καταφιλοῦσάkataphilousakissingG2705
√ καταφιλέω — to kiss earnestlyVerbPresent Participle ActiveNominative Feminine Singular
kataphileō: to kiss earnestly Present participle. Rare (6 vv); the father’s kiss of the prodigal (Luke 15:20) is the same word. The welcome Simon withheld is given by the one Simon would have expelled.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
ἀφ’aph’sinceG575
√ ἀπό — "off," iPreposition
ἧςhēs. . .G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Feminine Singular
εἰσῆλθονeisēlthonI arrivedG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Indicative Active1st Person Singular
Textual variant: eisēlthon (I entered) or eisēlthen (she entered); see apparatus.
46

You did not anoint My head with oil, but she has anointed My feet with perfume.

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ouk ēleipsas mou tēn kephalēn elaiō de hautē ēleipsen mou tous podas myrō

Word by word13 · parsed
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἤλειψαςēleipsasYou did not anointG218
√ ἀλείφω — to oil (with perfume)VerbAorist Indicative Active2nd Person Singular
aleiphō: to anoint Second person aorist with negative. Anointing a guest’s head was a mark of honour (Psalm 23:5; Ecclesiastes 9:8, cited by Ellicott and Cambridge), less universal than water and kiss (JFB).
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
κεφαλήνkephalēnheadG2776
√ κεφαλή — the head (as the part most readily taken hold of), literally or figurativelyNounAccusative Feminine Singular
kephalē: head The place of honour, reserved for the oil Simon did not give.
ἐλαίῳelaiōwith oilG1637
√ ἔλαιον — olive oilNounDative Neuter Singular
elaion: olive oil 11 vv. The ordinary oil, the cheap option, and still withheld.
δὲdebutG1161
√ δέ — but, and, etcConjunction
αὕτηhautēsheG3778
√ οὗτος — the he (she or it), iPersonal / Possessive PronounNominative Feminine Singular
ἤλειψενēleipsenhas anointedG218
√ ἀλείφω — to oil (with perfume)VerbAorist Indicative Active3rd Person Singular
Same verb, now third person: the symmetry turns on hautē.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
μύρῳmyrōwith perfumeG3464
√ μύρον — "myrrh", iNounDative Neuter Singular
myron: perfumed ointment 13 vv. The costly substance of v. 37 now named as the answer to Simon’s missing oil.
47

Therefore I tell you, her many sins have been forgiven, for she has loved much. But he who has been forgiven little loves little.”

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charin legō soi hou autēs hai pollai hai hamartiai apheōntai hoti ēgapēsen poly de hō aphietai oligon agapa oligon

Word by word19 · parsed
χάρινcharinThereforeG5484
√ χάριν — through favor of, iPreposition
charin: on account of Connective: “that being so, I tell you.” It introduces a conclusion drawn from the evidence of vv. 44 to 46.
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
σοιsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
οὗhouG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Neuter Singular
αὐτῆςautēsherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
αἱhaiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Plural
πολλαίpollaimanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Feminine Plural
polys: many “Her sins, the many ones”: Jesus does not minimise them. Ellicott: they are “admitted … and pressed home.”
αἱhaiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Plural
ἁμαρτίαιhamartiaisinsG266
√ ἁμαρτία — a sin (properly abstract)NounNominative Feminine Plural
hamartia: sin The abstract noun; here plural, counted as many.
ἀφέωνταιapheōntaihave been forgivenG863
√ ἀφίημι — an intensive form of , to go)VerbPerfect Indicative Middle or Passive3rd Person Plural
aphiēmi: to send away, release Perfect passive: a completed forgiveness with standing effect. The divine passive leaves the Forgiver unnamed for the moment; v. 48 names Him by having Him speak it.
ὅτιhotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
hoti: because, that The interpretive crux. Read with v. 42 (love follows release) and v. 50 (faith saves), love is the visible sign of a forgiveness already received (Ellicott, JFB, Geneva, Gill, Barnes, Pulpit citing Stier). Cambridge’s reading of mutual interchange is recorded as a minority view.
ἠγάπησενēgapēsenshe has lovedG25
√ ἀγαπάω — to love (in a social or moral sense)VerbAorist Indicative Active3rd Person Singular
agapaō: to love Aorist: her love seen in the acts just recounted.
πολύpolymuchG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Neuter Singular
δὲdeButG1161
√ δέ — but, and, etcConjunction
ᾧhōhe whoG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Masculine Singular
ἀφίεταιaphietaihas been forgivenG863
√ ἀφίημι — an intensive form of , to go)VerbPresent Indicative Middle or Passive3rd Person Singular
aphiēmi (present) “Is being forgiven”: a general maxim aimed at Simon. JFB: a “delicately ironical intimation of no love and no forgiveness in the present case.”
ὀλίγονoligonlittleG3641
√ ὀλίγος — puny (in extent, degree, number, duration or value)AdjectiveNominative Neuter Singular
ἀγαπᾷagapalovesG25
√ ἀγαπάω — to love (in a social or moral sense)VerbPresent Indicative Active3rd Person Singular
Present: Simon’s little love is a present fact at this table.
ὀλίγονoligonlittleG3641
√ ὀλίγος — puny (in extent, degree, number, duration or value)AdjectiveAccusative Neuter Singular
48

Then Jesus said to her, “Your sins are forgiven.”

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de Eipen autē sou hai hamartiai Apheōntai

Word by word7 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
ΕἶπενEipen[Jesus] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῇautēto herG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
autos: her Now He speaks to her directly, for the first time in the scene.
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
αἱhaiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Plural
ἁμαρτίαιhamartiaisinsG266
√ ἁμαρτία — a sin (properly abstract)NounNominative Feminine Plural
hamartia: sin Plural, unqualified.
ἈφέωνταίApheōntaiare forgivenG863
√ ἀφίημι — an intensive form of , to go)VerbPerfect Indicative Middle or Passive3rd Person Plural
aphiēmi: to release Perfect, repeated from v. 47 but addressed to her. Ellicott: “words of power from the great Absolver, to banish every lingering doubt.” Gill adds that the declaration showed Him to be more than a prophet: it claimed the prerogative of God.
49

But those at the table began to say to themselves, “Who is this who even forgives sins?”

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Kai hoi synanakeimenoi ērxanto legein en heautois Tis estin houtos hos kai aphiēsin hamartias

Word by word14 · parsed
ΚαὶKaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoithoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
συνανακείμενοιsynanakeimenoiat the tableG4873
√ συνανάκειμαι — to recline in company with (at a meal)VerbPresent Participle Middle or PassiveNominative Masculine Plural
synanakeimai: to recline in company The fellow-guests, likely Simon’s circle (Gill).
ἤρξαντοērxantobeganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Plural
λέγεινlegeinto sayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Infinitive Active
ἐνentoG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἑαυτοῖςheautoisthemselvesG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounDative Masculine 3rd Person Plural
“Among/within themselves”: the murmur stays private, like Simon’s thought in v. 39 (Cambridge: a “shock of surprised silence”).
ΤίςTisWhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
tis: who? The central Christological question of Luke’s Gospel, asked here as in Luke 5:21 and 9:9.
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
οὗτόςhoutosthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Singular
ὃςhoswhoG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Masculine Singular
καὶkaievenG2532
√ καί — and, also, even, so then, too, etcConjunction
“Even”: forgiving sins is beyond what they would grant to any prophet.
ἀφίησινaphiēsinforgivesG863
√ ἀφίημι — an intensive form of , to go)VerbPresent Indicative Active3rd Person Singular
aphiēmi: to forgive Present active. Poole notes the guests may speak in offence (charging blasphemy) or in wonder; he judges offence more probable.
ἁμαρτίαςhamartiassinsG266
√ ἁμαρτία — a sin (properly abstract)NounAccusative Feminine Plural
50

And Jesus told the woman, “Your faith has saved you; go in peace.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Eipen pros tēn gynaika sou Hē pistis sesōken se poreuou eis eirēnēn

Word by word13 · parsed
δὲdeAndG1161
√ δέ — but, and, etcConjunction
ΕἶπενEipen[Jesus] toldG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
γυναῖκαgynaikawomanG1135
√ γυνή — a womanNounAccusative Feminine Singular
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἩHēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
πίστιςpistisfaithG4102
√ πίστις — persuasion, iNounNominative Feminine Singular
pistis: persuasion, faith Her faith is never described in words; it is seen in her coming. Poole: an instrumental cause, Christ the principal cause.
σέσωκένsesōkenhas savedG4982
√ σώζω — to save, iVerbPerfect Indicative Active3rd Person Singular
sōzō: to save Perfect. The same formula is used of physical healing (Luke 8:48; 18:42); here no illness is in view, so the salvation is from sin (Cambridge: “the purely spiritual” miracle).
σεseyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
πορεύουporeuougoG4198
√ πορεύομαι — to traverse, iVerbPresent Imperative Middle or Passive2nd Person Singular
poreuomai: to go Present imperative: “keep going.” Maclaren: the dismissal sends her back to ordinary life, to live in what she has received.
εἰςeisinG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
εἰρήνηνeirēnēnpeaceG1515
√ εἰρήνη — peace (literally or figuratively)NounAccusative Feminine Singular
eirēnē: peace The Hebrew shalom behind it means wholeness, not mere calm. Poole connects it to Romans 5:1: peace with God as the fruit of justification by faith.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The host, the guest, and the uninvited — Luke 7:36 to 39

Luke stages the scene in a Pharisee’s house, where Jesus has been urgently asked (ἠρώτα, imperfect) and where He κατεκλίθη, reclines. Into that room comes a woman Luke labels ἁμαρτωλός, “a sinner” of the city. Ellicott reads the host as a half-respectful Pharisee; Gill and Cambridge suspect patronage or worse. What she does is described in a cascade of verbs: she weeps (klaiousa), rains tears on His feet (βρέχειν, the rain-word), wipes them with her hair, kisses them again and again (κατεφίλει), and anoints them with perfume. Cambridge notes she has broken every custom: unbound hair in public, touching a rabbi. Simon’s silent verdict is a contrary-to-fact condition: “if this one were a prophet, he would know.” JFB answers for the narrator: “He hath seen through thee.”

ii. Two debtors and a verdict — Luke 7:40 to 43

Jesus ἀποκριθεὶς, “answers,” a thought nobody spoke. JFB compares Nathan before David: the parable hides the thrust until the host has pronounced sentence. Two χρεοφειλέται owe a lender five hundred and fifty denarii; neither can pay; he ἐχαρίσατο, freely forgives both. Cambridge hears in that verb the Pauline charis. Simon “supposes” (ὑπολαμβάνω) the obvious answer, and Jesus seals it: ὀρθῶς ἔκρινας. Maclaren draws three points from the parable: a common debt, a common insolvency, and love that varies like the debt. Henry: “whether our debt be more or less, it is more than we are able to pay.”

iii. Three omissions, three excesses — Luke 7:44 to 46

Jesus turns toward the woman and speaks to Simon: Βλέπεις ταύτην τὴν γυναῖκα; Cambridge lays the following lines out as rhythmic parallelism: no water, but tears; no kiss, but unceasing kisses; no oil for the head, but perfume for the feet. Ellicott judges the omissions “hardly more than an act of ostentatious patronage”; Barnes, Gill and Poole list the customary courtesies Simon withheld. JFB presses the inference: “only one of the debtors was really forgiven.” The contrast is lexical too: ἔλαιον (common olive oil) against μύρον (perfume), and φίλημα (a kiss) against καταφιλοῦσα (kissing tenderly, repeatedly).

iv. Forgiven, loved, saved, sent into peace — Luke 7:47 to 50

The crux is v. 47: ἀφέωνται … ὅτι ἠγάπησεν πολύ. Ellicott allows that the grammar could make love the ground of forgiveness, but holds that “the whole drift of the previous parable” makes love the evidence. JFB, Geneva, Gill, Barnes, Benson and Pulpit (citing Stier) agree. Cambridge alone resists a strict sequence: “She loved because she was forgiven; she was forgiven because she loved.” The perfect ἀφέωνται, repeated to her in v. 48, speaks of a forgiveness already standing, which Ellicott calls an earlier “unspoken absolution.” The guests then ask what Luke 5:21 has already asked: “Who is this who even forgives sins?” The last word gives the ground: ἡ πίστις σου σέσωκέν σε, “your faith has saved you.” Ellicott and Poole stress that salvation is ascribed to faith, not love; Maclaren and Cambridge note that εἰς εἰρήνην means “into peace,” a new home to go and live in.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read on its own terms, with Scripture interpreting Scripture, the passage makes three claims and keeps them distinct. First, everyone at the table is a debtor and no one can pay (vv. 41 to 42); the difference between Simon and the woman is in the amount, not in the condition. Second, forgiveness is a free gift (charizomai), and love is its fruit: the parable’s question is put in the future (“which will love him more?”), and the closing word names faith, not love, as what saved her (v. 50). This fits Galatians 5:6, faith working through love, and Paul’s “by grace you have been saved through faith” (Ephesians 2:8). Third, the One who reclines at Simon’s table forgives sins in His own name; the guests see that correctly as a claim no prophet makes (v. 49; cf. Luke 5:21). The tool’s reading is that the lack in Simon is not a lack of sins but of seeing them, as Cambridge (quoting Godet) puts it. That is offered as a reading to be tested against the text, not a ruling.

Not a verse: the one who thinks he owes little is not forgiven less; he simply has not yet seen what he owes.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Two anointings, not one: the alabaster and the perfume structural / thematic: confirmed

The vocabulary of this scene recurs in the Bethany anointing: ἀλάβαστρον, μύρον, ἀλείφω, and in John, the wiping with hair. The Verifier confirms the shared rare lexemes. Poole, Gill, Benson, Ellicott, Cambridge and Pulpit nonetheless agree that the events differ: Galilee, not Bethany; Simon the Pharisee, not Simon the Leper; well before the Passion, not days before it; feet here, head in Matthew and Mark. The link is the shared custom and act, not one text quoting another.

Mark 14:3 · Matthew 26:7 · John 12:3 · John 11:2

basis: Verifier: shared Greek lexemes G211 ἀλάβαστρον (in 3 vv) and G3464 μύρον (in 13 vv) with Mark 14:3 and Matthew 26:7; G3464 μύρον, G218 ἀλείφω (in 8 vv) with John 12:3; G3464, G218 and G2359 θρίξ (in 14 vv) with John 11:2. A real lexical link between parallel acts; the event identity is denied by the cited commentators, so no quotation or same-event claim is made.

Is she Mary Magdalene? flagged: verify source

A widespread Western tradition identifies the woman with Mary Magdalene (Luke 8:2). Ellicott says it has “not a single jot or tittle of evidence in Scripture”; JFB, Gill, Barnes and Benson reject it. Ellicott and Pulpit trace its general acceptance to Gregory the Great. Cambridge is the exception, calling it “possible.” Luke introduces Mary Magdalene in the next chapter with no hint that she is this woman.

Luke 8:2

basis: No Verifier lexical link computed. The identification rests on later tradition (Gregory the Great, per Ellicott and Pulpit) and is disputed among the sources; it is not a textual connection.

Kataphileō: the penitent’s kiss, the father’s kiss, the traitor’s kiss verbal / quotation: confirmed

The intensive καταφιλέω (vv. 38, 45) is rare. In Luke 15:20 the father runs and kissed him fervently, welcoming the prodigal home; in Acts 20:37 the Ephesian elders kiss Paul in farewell; in Matthew 26:49 and Mark 14:45 Judas kisses Jesus to betray Him. Ellicott and Cambridge note the Judas parallel for v. 45. Maclaren observes hers are “the only lips, except those of the traitor, that are recorded as having touched the Master.” In Luke 7 and Luke 15 the kiss belongs to the moment of forgiveness: here the forgiven kisses the Forgiver; there the Forgiver kisses the forgiven.

Luke 15:20 · Acts 20:37 · Matthew 26:49 · Mark 14:45

basis: Verifier: shared rare Greek lexeme G2705 καταφιλέω (in 6 vv) with each reference. A verbal link, not a quotation; the Lukan pair (Luke 7 and Luke 15) shares the same author.

Wiping the feet: the sinner here, the Lord at the Supper verbal / quotation: confirmed

ἐκμάσσω, “to wipe off,” occurs only a handful of times, and its uses cluster around feet. Here a sinner wipes Jesus’ feet with her hair; in John 13:5 Jesus began (ἤρξατο, as here in v. 38) to wash and wipe His disciples’ feet with a towel. The servant’s act she offers Him, He later performs for His own.

John 13:5

basis: Verifier: shared Greek lexemes G1591 ἐκμάσσω (in 5 vv, rare), G4228 πούς (in 86 vv), G756 ἄρχομαι (in 84 vv). A verbal link only; no literary dependence between Luke and John is claimed.

“Who is this who even forgives sins?” structural / thematic: confirmed

The guests’ question in v. 49 echoes the scribes and Pharisees at the healing of the paralytic: “Who can forgive sins but God alone?” Ellicott draws the parallel explicitly. In Luke 5 the challenge is spoken and answered with a miracle; here, Cambridge notes, it stays “within themselves,” and Jesus answers it only by repeating His word to the woman.

Luke 5:21 · Mark 2:7

basis: Recurring Lukan scene pattern (a pronouncement of forgiveness provoking the question of authority), noted by Ellicott on 7:49. Not among the Verifier candidates, so no lexeme frequency is claimed.

Nathan’s parable: the judge who condemns himself structural / thematic: confirmed

JFB: “Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case.” In 2 Samuel 12 David judges the rich man and hears “You are the man”; here Simon judges the debtors and hears ὀρθῶς ἔκρινας. The shape is the same: a story, a verdict from the hearer, and the verdict turned back on him.

2 Samuel 12:1-7

basis: Cross-Testament (Greek ↔ Hebrew): no shared Strong’s number is possible. Shared narrative device (judicial parable eliciting self-condemnation), noted by JFB on 7:40 to 43. No quotation claim.

“Do not come near me, for I am holier than you” structural / thematic: confirmed

Poole and Cambridge both bring Isaiah 65:5 to v. 39: those who say “Keep to yourself, do not come near me” are, in Isaiah, “smoke in My nostrils.” Simon’s purity logic (Geneva: “those who touch the defiled are defiled”) is the posture the prophet condemned.

Isaiah 65:5

basis: Cross-Testament (Greek ↔ Hebrew): no shared Strong’s number possible. Thematic parallel of self-separating holiness, adduced by Poole and Cambridge on 7:39; no quotation in Luke.

Debtors forgiven: the parable’s larger sibling structural / thematic: confirmed

Ellicott and Cambridge both compare the parable of the unforgiving servant (Matthew 18:23 to 27): there too a master freely releases a debt beyond paying. Ellicott notes the difference in scale: ten thousand talents there, sums “within the range of common human experience” here. Luke 16:5 (the shrewd manager, “How much do you owe?”) shares the debt vocabulary within Luke.

Matthew 18:23-27 · Luke 16:5

basis: Shared motif of debt released as a picture of sin forgiven (Ellicott on 7:41; Cambridge on 7:48). Verifier link to Luke 16:5 rests on common lexemes G3784 ὀφείλω (in 34 vv), G1520 εἷς and G1438 ἑαυτοῦ, too common to support a verbal tier.

“Your faith has saved you; go into peace” structural / thematic: confirmed

Maclaren notes that Jesus uses this dismissal twice, both times to women: here, and to the woman healed of bleeding (Luke 8:48). Cambridge traces πορεύου εἰς εἰρήνην to the Hebrew leshalom, as in Eli’s words to Hannah (1 Samuel 1:17). The formula joins faith to peace and sends the person out to live in it.

Luke 8:48 · 1 Samuel 1:17

basis: Luke 8:48 repeats the same dismissal formula within Luke (noted by Maclaren); not among Verifier candidates, so no frequency is claimed. 1 Samuel 1:17 is cross-Testament (Greek ↔ Hebrew), linked by Cambridge through the Hebrew idiom only; no Strong’s link is possible.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Creditor reclining at the table ancient/widely-held

⚙ In the parable the lender forgives; in the room Jesus forgives (v. 48). The guests draw the conclusion: “Who is this who even forgives sins?” JFB states it outright: “As Christ is the Great Creditor to whom all debt… is owing, so to Him belongs the prerogative of forgiving it,” and concludes, “Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.” Barnes and Gill agree. The Old Testament assigns this prerogative to the LORD: “I, even I, am He who blots out your transgressions for My own sake” (Isaiah 43:25), a text Maclaren’s argument echoes when he cites God acting “for Mine holy Name’s sake.”

Isaiah 43:25 · Luke 5:21 · Mark 2:7

The Prophet who sees through His host ancient/widely-held

⚙ Simon’s test is whether Jesus “would know” (v. 39). Jesus answers a thought no one spoke (v. 40), proving more than Simon asked. Ellicott sets this beside the Samaritan woman’s “I see that you are a prophet” (John 4:19); Gill notes the expectation, drawn from Isaiah 11:3, that the Messiah would judge by discernment and not by appearance. John says plainly that Jesus “knew what was in a man” (John 2:25). The episode presents Him as the Prophet like Moses and as more: the One who reads hearts.

John 2:25 · John 4:19 · Isaiah 11:3 · Deuteronomy 18:15

The Anointed One, unanointed by His host novel

⚙ The title Christ means “Anointed.” At Simon’s table the customary oil for the guest’s head is withheld (v. 46), and the anointing comes instead from a sinner, on His feet, with perfume. In Luke 4:18 Jesus has applied Isaiah 61:1 to Himself: “He has anointed Me to preach good news to the poor.” Note that Luke 4:18 uses chriō (the messianic verb) while Luke 7 uses aleiphō (the household verb), so this is a figural reading, not a verbal one. The tool offers it as a pattern: the Anointed is welcomed by the very people He was anointed to reach and slighted by those who thought they needed nothing.

Luke 4:18 · Isaiah 61:1

Free forgiveness, and what it cost ancient/widely-held

⚙ The lender in the parable simply releases the debt (charizomai). Barnes and Gill both caution that God’s forgiveness, though just as free to the debtor, is not without satisfaction: Gill says Christ’s satisfaction “increases and illustrates” the grace rather than obscuring it, and Henry says the Saviour “has purchased” free forgiveness “with his blood.” Paul uses the same verb when he says God “forgave us all our trespasses, having cancelled the record of debt… nailing it to the cross” (Colossians 2:13 to 14). The parable shows the gift; the rest of the gospel shows its price.

Colossians 2:13-14 · Romans 3:24 · Ephesians 2:8

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. At v. 37 the older manuscripts (A, B, L per Cambridge; Pulpit concurs) read “a woman who was a sinner in the city,” stressing her notoriety there; the interlinear lists words in an English-friendly order, and the literal follows the Greek. At v. 45 some witnesses (L, Vulgate, Syriac; noted by Cambridge, Benson and Gill) read eisēlthen, “since she came in,” for eisēlthon, “since I came in”; the brief’s text has the first person. Grammar. At v. 47 the hoti clause is grammatically ambiguous (Ellicott); the sources overwhelmingly read love as evidence of forgiveness, with Cambridge dissenting toward mutual interchange. Ellicott’s claim at v. 38 that the wiping is a momentary tense does not match the interlinear parse (imperfect exemassen). Sources. Henry’s single note on 7:36 to 50 is repeated under every verse in the brief. Barnes on 7:36 cites “Luke 7:10” for Simon’s name, an evident slip for 7:40; Barnes on 7:40 duplicates his 7:39 note. Pulpit on 7:36 cites “Luke 9:2” for Mary Magdalene, evidently meaning 8:2. Gill’s rabbinic citations and Cambridge’s rabbinic customs are reproduced as those authors give them and are not independently verified. Several entries (Benson, Pulpit, Poole, Maclaren) are capped in the brief. Identity. The woman is unnamed; her identification with Mary Magdalene or Mary of Bethany is tradition, not text, and is flagged above.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)