A Sinful Woman Forgiven
Luke 7:36-50
Luke.7.36 - Details
Original Text
Morphology
- Ηρωτα: VERB,imperf,act,ind,3,sg
- δε: CONJ
- τις: PRON,nom,sg,?
- αυτον: PRON,acc,sg,m
- των: ART,gen,pl,m
- Φαρισαιων: NOUN,gen,pl,m
- ινα: CONJ
- φαγη: VERB,aor,act,subj,3,sg
- μετ᾽αυτου·και: PREP+PRON,gen,sg,m
- εισελθων: VERB,aor,act,ptc,nom,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- Φαρισαιου: NOUN,gen,sg,m
- κατεκλιθη: VERB,aor,pass,ind,3,sg
Parallels
- Luke 11:37 (structural): Same evangelist: Jesus is invited to eat in a Pharisee’s house, a similar setting used to expose Pharisaic attitudes and ritual concerns.
- Mark 2:15 (thematic): Jesus reclining at a meal with socially marginalized guests (Levi/tax collectors) — both passages use a shared meal to provoke criticism and to teach about mercy and inclusion.
- Matthew 26:6-13 (verbal): Anointing of Jesus in a private house (Simon named as host in some accounts) — parallels the later anointing episode that follows Luke 7:36 and shares motifs of costly perfume, reproach, and Jesus’ vindication of the woman.
- Luke 14:1 (structural): Another Lukan scene of Jesus dining in a Pharisee’s house on the Sabbath; similarly functions as a setting for conflict over piety, purity, and Jesus’ teaching.
- Luke 5:29 (thematic): Feast at Levi’s house where Jesus dines with sinners — parallels Luke 7:36 in the use of a banquet to contrast Jesus’ associations with sinners against Pharisaic expectations.
Alternative generated candidates
- One of the Pharisees asked him to dine with him. Jesus entered the Pharisee's house and reclined at the table.
- One of the Pharisees invited the Lord to eat with him, and he went into the Pharisee's house and reclined at table.
Luke.7.37 - Details
Original Text
Morphology
- και: CONJ
- ιδου: PART
- γυνη: NOUN,nom,sg,f
- ητις: PRON,rel,nom,sg,f
- ην: VERB,impf,act,ind,3,sg
- εν: PREP
- τη: ART,dat,sg,f
- πολει: NOUN,dat,sg,f
- αμαρτωλος: NOUN,nom,sg,m
- και: CONJ
- επιγνουσα: PART,pres,act,nom,sg,f
- οτι: CONJ
- κατακειται: VERB,pres,mid,ind,3,sg
- εν: PREP
- τη: ART,dat,sg,f
- οικια: NOUN,dat,sg,f
- του: ART,gen,sg,n
- Φαρισαιου: NOUN,gen,sg,m
- κομισασα: PART,aor,act,nom,sg,f
- αλαβαστρον: NOUN,acc,sg,n
- μυρου: NOUN,gen,sg,n
Parallels
- Mark 14:3 (verbal): A woman anoints Jesus with an expensive alabaster jar of perfume; closely parallels the act and object (alabaster jar/murance) though setting and identity differ.
- John 12:3 (verbal): Mary anoints Jesus’ feet with costly perfume and wipes them with her hair—shares key gestures (anointing, perfume, hair) and devotion shown by a woman.
- Luke 8:2 (thematic): Mentions women who ministered to Jesus and had been healed/delivered; parallels the motif of women followers whose lives are transformed and who actively support Jesus.
- John 8:1-11 (thematic): An encounter in which a woman accused of sexual sin faces Jesus’ merciful response (’neither do I condemn you’/’go and sin no more’), paralleling Luke’s emphasis on forgiveness and transformed life.
- Luke 15:7 (thematic): ’There is joy before the angels of God over one sinner who repents’ — echoes Luke’s theological theme that Jesus seeks, forgives, and rejoices over repentant sinners as illustrated by the anointing episode.
Alternative generated candidates
- A woman in the city, known as a sinner, when she learned that he was reclining at the Pharisee's house, brought an alabaster jar of ointment.
- And behold, a woman of the city, who had a sinful reputation, learned that he was reclining at the Pharisee's table; she brought an alabaster jar of ointment.
Luke.7.38 - Details
Original Text
Morphology
- και: CONJ
- στασα: VERB,aor,act,part,nom,f,sg
- οπισω: ADV
- παρα: PREP
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- κλαιουσα: VERB,pres,act,part,nom,f,sg
- τοις: ART,dat,pl,n
- δακρυσιν: NOUN,dat,pl,n
- ηρξατο: VERB,aor,mid,ind,3,sg
- βρεχειν: VERB,pres,act,inf
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- ταις: ART,dat,pl,f
- θριξιν: NOUN,dat,pl,f
- της: ART,gen,sg,f
- κεφαλης: NOUN,gen,sg,f
- αυτης: PRO,gen,sg,f
- εξεμασσεν: VERB,aor,act,ind,3,sg
- και: CONJ
- κατεφιλει: VERB,impf,act,ind,3,sg
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- ηλειφεν: VERB,impf,act,ind,3,sg
- τω: ART,dat,sg,m
- μυρω: NOUN,dat,sg,n
Parallels
- Mark 14:3-9 (verbal): Anointing of Jesus with expensive perfume at Bethany; woman pours ointment on Jesus and is defended by Jesus—close parallel in action and controversy though Mark mentions anointing the head rather than feet.
- Matthew 26:6-13 (verbal): Very similar account to Mark: a woman anoints Jesus with costly ointment, disciples object, and Jesus interprets it as preparation for his burial—paralleling Luke's anointing narrative and Jesus' defense of the woman.
- John 12:1-8 (verbal): Mary of Bethany anoints Jesus' feet with expensive perfume and wipes them with her hair; Judas objects. This account most closely matches Luke's details (feet, hair, ointment, kiss) and the opposition from disciples.
- Luke 7:44-46 (structural): Immediate literary contrast within Luke: Simon the Pharisee did not offer water, a kiss, or anointing, which Jesus uses to explain the woman's actions—directly linked to verse 7:38's gestures of humility and devotion.
- John 11:2 (allusion): Identifies Mary of Bethany as 'the one who anointed the Lord,' linking the anointing tradition to a named disciple and corroborating the Johannine memory of the same act referenced in Luke 7:38.
Alternative generated candidates
- She stood behind him at his feet weeping; she began to wet his feet with her tears, wiped them with the hair of her head, kissed his feet, and anointed them with the ointment.
- Standing behind at his feet and weeping, she began to wash his feet with her tears and wiped them with the hair of her head; then she kissed his feet and anointed them with the ointment.
Luke.7.39 - Details
Original Text
Morphology
- ιδων: VERB,aor,act,part,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- Φαρισαιος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- καλεσας: VERB,aor,act,ptc,nom,sg,m
- αυτον: PRON,acc,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- εν: PREP
- εαυτω: PRON,dat,sg,m
- λεγων·Ουτος: VERB,pres,act,ptc,nom,sg,m+PRON,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- ην: VERB,impf,act,ind,3,sg
- προφητης: NOUN,nom,sg,m
- εγινωσκεν: VERB,impf,act,ind,3,sg
- αν: PART
- τις: PRON,nom,sg,?
- και: CONJ
- ποταπη: ADJ,nom,sg,f
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- ητις: PRON,nom,sg,f
- απτεται: VERB,pres,mp,ind,3,sg
- αυτου: PRON,gen,sg,m
- οτι: CONJ
- αμαρτωλος: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Matthew 9:10-13 (thematic): Pharisees criticize Jesus for eating with tax collectors and sinners—same judgmental attitude toward Jesus' association with a 'sinner' that lies behind Simon's internal remark.
- John 4:16-19, 4:29 (verbal): Jesus reveals the Samaritan woman's sexual history, and she concludes he is a prophet. This parallels Simon's thought that a true prophet would know a woman's sinful life.
- Luke 7:40-43 (structural): Immediate narrative continuation: Jesus perceives Simon's unspoken judgment and responds with the parable of the two debtors, directly addressing the thought recorded in 7:39.
- Luke 7:47-50 (thematic): Jesus pronounces the woman's sins forgiven and contrasts forgiveness and love with Simon's judgmental stance—resolves the tension introduced in 7:39 between perceived sinfulness and divine forgiveness.
Alternative generated candidates
- Now when the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would know who and what sort of woman this is who is touching him—that she is a sinner."
- When the Pharisee who had invited him saw this, he said to himself, If this man were a prophet, he would know who and what sort of woman this is who is touching him — that she is a sinner.
Luke.7.40 - Details
Original Text
Morphology
- και: CONJ
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτον·Σιμων: PRON,acc,sg,m
- εχω: VERB,pres,act,ind,1,sg
- σοι: PRON,dat,sg,2
- τι: PRON,int,nom,sg,n
- ειπειν: VERB,aor,act,inf
- ο: ART,nom,sg,m
- δε·Διδασκαλε: NOUN,voc,sg,m
- ειπε: VERB,aor,act,imp,2,sg
- φησιν: VERB,pres,act,ind,3,sg
Parallels
- Luke 7:44-47 (structural): Immediate continuation of the same episode: Jesus addresses Simon and then tells the parable of the two debtors and applies it, explaining why the woman’s love and forgiveness are greater.
- Mark 14:6-9 (thematic): Anointing narrative in Mark where Jesus defends the woman’s act and links it to preparation for his burial and proclamation of the gospel—parallel theme of honoring Jesus by anointing and Jesus’ public vindication of the woman’s deed.
- Matthew 26:12-13 (thematic): Matthew’s anointing account likewise records Jesus’ vindication of the woman’s act and the saying about the deed being proclaimed wherever the gospel is preached, echoing Luke’s post-address explanation of the woman’s action.
- Mark 2:8 (structural): Another scene where Jesus perceives a host’s or bystander’s unspoken thought and then speaks directly to the person; parallels Luke 7:39–40 where Jesus perceives Simon’s inner judgment and begins to address him.
Alternative generated candidates
- Jesus answered him, "Simon, I have something to say to you." He replied, "Teacher, say it."
- And the Lord answered him, Simon, I have something to say to you. He said, Teacher, say it.
Luke.7.41 - Details
Original Text
Morphology
- δυο: NUM,acc,pl,m
- χρεοφειλεται: NOUN,nom,pl,m
- ησαν: VERB,impf,act,ind,3,pl
- δανιστη: NOUN,dat,sg,m
- τινι·ο: PRON,dat,sg,m
- εις: PREP
- ωφειλεν: VERB,impf,act,ind,3,sg
- δηναρια: NOUN,acc,pl,n
- πεντακοσια: NUM,acc,pl,n
- ο: ART,nom,sg,m
- δε: CONJ
- ετερος: ADJ,nom,sg,m
- πεντηκοντα: NUM,acc,pl,n
Parallels
- Matthew 18:23-35 (thematic): Parable using debt to teach forgiveness and mercy; both stories employ indebtedness as the main metaphor for sin and the moral demand to forgive others.
- Matthew 18:27 (verbal): In Matthew’s parable the official ‘takes him, has compassion, and forgives the debt’—a close verbal and functional parallel to the motif of cancellation of debt as forgiveness.
- Luke 7:47 (structural): Immediate interpretive follow-up in the same Lukan pericope explaining that one who is forgiven much loves much—explicitly ties the two-debt illustration to the woman’s response.
- Psalm 32:1-2 (thematic): Old Testament background language about the blessedness of one whose transgression is forgiven and whose sin is not counted; theological cousin to the parable’s emphasis on pardon.
- Romans 4:7-8 (quotation): Paul quotes Psalm 32 about sins being ‘forgiven’ and ‘not counted’—an early Christian application of the forgiveness motif that undergirds the parable’s meaning.
Alternative generated candidates
- He said, "A certain creditor had two debtors: one owed five hundred denarii, the other fifty.
- He said, There were two people in debt to a certain creditor; one owed five hundred denarii, and the other fifty.
Luke.7.42 - Details
Original Text
Morphology
- μη: PART
- εχοντων: PART,pres,act,gen,pl,m
- αυτων: PRON,gen,pl,m
- αποδουναι: VERB,inf,aor,act
- αμφοτεροις: ADJ,dat,pl,m
- εχαρισατο: VERB,aor,mid,ind,3,sg
- τις: PRON,nom,sg,?
- ουν: CONJ
- αυτων: PRON,gen,pl,m
- πλειον: ADV,comp
- αγαπησει: VERB,fut,act,ind,3,sg
- αυτον: PRON,acc,sg,m
Parallels
- Luke 7:41-43 (structural): Immediate context: the parable of the two debtors that sets up the question—if both debts were forgiven, which would love more?
- Luke 7:47 (thematic): Direct application of the parable: because her many sins are forgiven she loves much—explicitly answers the question about greater love.
- Matthew 18:23-27 (verbal): Parable of the unforgiving servant: a master cancels a huge debt—shares the debt/forgiveness vocabulary and ethical point about mercy and its consequences.
- Colossians 2:13-14 (allusion): Paulic imagery of a 'record of debt' being cancelled/nail(ed) to the cross echoes the legal/debt metaphor for divine forgiveness underpinning the parable.
Alternative generated candidates
- When they were unable to pay, he forgave them both. Which of them will love him more?"
- When they had nothing to pay, he canceled them both. Which of them therefore will love him more? Simon answered, I suppose the one to whom he forgave more. And he said to him, You have judged rightly.
Luke.7.43 - Details
Original Text
Morphology
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- Σιμων: NOUN,nom,sg,m
- ειπεν·Υπολαμβανω: VERB,aor,act,ind,3,sg;VERB,pres,act,ind,1,sg
- οτι: CONJ
- ω: PRON,dat,sg,m
- το: ART,acc,sg,n
- πλειον: ADV,comp
- εχαρισατο: VERB,aor,mid,ind,3,sg
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Ορθως: PRON,dat,sg,m;ADV
- εκρινας: VERB,aor,act,ind,2,sg
Parallels
- Luke 7:41-42 (structural): Immediate context of the same parable: the debtor‑image and Simon’s inference that the one forgiven more will love more (the material just preceding v.43).
- Matthew 18:23-27 (thematic): Another parable about a debtor whose large debt is canceled—uses the debt/forgiveness motif to illustrate mercy and the implications of being forgiven.
- Luke 15:11-32 (thematic): The Prodigal Son narrative: a forgiven sinner’s reception and the resulting restoration/affection, paralleling the link between forgiveness received and loving/relational response.
- 1 John 4:19 (thematic): “We love because he first loved us” — expresses the same principle that love is a response to prior forgiveness/initiative love.
- Psalm 103:10-12 (allusion): God’s removal of transgressions (“as far as the east is from the west”) echoes the imagery of debt/removal of obligation underlying the parable’s point about forgiveness and its effects.
Alternative generated candidates
- Simon answered, "I suppose the one to whom he forgave more." He said to him, "You have judged rightly."
- Then turning to the woman he said to Simon, Do you see this woman? I came into your house; you gave me no water for my feet, but she has washed my feet with her tears and wiped them with her hair.
Luke.7.44 - Details
Original Text
Morphology
- και: CONJ
- στραφεις: PART,aor,act,nom,sg,m
- προς: PREP
- την: ART,acc,sg,f
- γυναικα: NOUN,acc,sg,f
- τω: ART,dat,sg,m
- Σιμωνι: NOUN,dat,sg,m
- εφη·Βλεπεις: VERB,impf,act,ind,3,sg + VERB,pres,act,ind,2,sg
- ταυτην: PRON,acc,sg,f
- την: ART,acc,sg,f
- γυναικα: NOUN,acc,sg,f
- εισηλθον: VERB,aor,act,ind,3,pl
- σου: PRON,gen,sg,2
- εις: PREP
- την: ART,acc,sg,f
- οικιαν: NOUN,acc,sg,f
- υδωρ: NOUN,acc,sg,n
- μοι: PRON,dat,sg,1
- επι: PREP
- ποδας: NOUN,acc,pl,m
- ουκ: PART,neg
- εδωκας·αυτη: VERB,aor,act,ind,2,sg + PRON,dem,nom,sg,f
- δε: CONJ
- τοις: ART,dat,pl,n
- δακρυσιν: NOUN,dat,pl,n
- εβρεξεν: VERB,aor,act,ind,3,sg
- μου: PRON,gen,sg,1
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- και: CONJ
- ταις: ART,dat,pl,f
- θριξιν: NOUN,dat,pl,f
- αυτης: PRO,gen,sg,f
- εξεμαξεν: VERB,aor,act,ind,3,sg
Parallels
- Luke 7:37-38 (verbal): Immediate context: the same woman enters Simon’s house, weeps on Jesus’ feet, wets them with her tears and wipes them with her hair—the description continued and repeated in v.44.
- John 12:3 (verbal): Mary of Bethany anoints Jesus’ feet with costly perfume and wipes them with her hair—same distinctive action of wiping feet with hair.
- Mark 14:3 (structural): Anointing scene at Bethany (parallel to Matthew 26:6–13): a woman anoints Jesus with expensive ointment and provokes critical responses—structurally similar episode raising issues of honor, devotion, and propriety.
- Genesis 18:4 (thematic): Abraham offers water to wash his visitors’ feet—provides a cultural-hospitality contrast to Simon’s failure to provide water for Jesus’ feet.
- Luke 7:47 (thematic): Jesus interprets the woman’s actions as evidence of great love because her sins are forgiven—connects the washing/anointing motif with forgiveness and love.
Alternative generated candidates
- Then he turned to the woman and said to Simon, "Do you see this woman? I entered your house; you gave me no water for my feet, but she has washed my feet with her tears and wiped them with her hair.
- You did not give me a kiss, but she, since the time I came in, has not ceased to kiss my feet.
Luke.7.45 - Details
Original Text
Morphology
- φιλημα: NOUN,acc,sg,n
- μοι: PRON,dat,sg,1
- ουκ: PART,neg
- εδωκας·αυτη: VERB,aor,act,ind,2,sg+PRON,dat,sg,f
- δε: CONJ
- αφ᾽ης: PREP+PRON,gen,sg,f
- εισηλθον: VERB,aor,act,ind,3,pl
- ου: PART,neg
- διελιπεν: VERB,impf,act,ind,3,sg
- καταφιλουσα: PART,prs,act,nom,sg,f
- μου: PRON,gen,sg,1
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
Parallels
- Luke 7:44 (structural): Immediate parallel in the same pericope contrasting Simon’s failure to perform expected acts of hospitality (no water for feet, no kiss) with the woman’s pouring out of love (washing with tears, wiping with her hair).
- John 12:3 (verbal): Mary of Bethany anoints Jesus and wipes his feet with her hair—close narrative and verbal parallels to the woman’s actions of kissing and tending Jesus’ feet.
- Mark 14:3 (verbal): Mark’s account of a woman anointing Jesus in Bethany (perfume poured on him) parallels Luke’s anointing scene and underscores common motifs of devotion displayed through bodily care and costly perfume.
- Matthew 26:48-49 (verbal): Judas’ kiss of Jesus as a customary greeting used deceitfully—illustrates the cultural use of a kiss as a greeting and contrasts Simon’s omission of that greeting in Luke 7:45.
- Romans 16:16 (thematic): Paul’s instruction to ‘greet one another with a holy kiss’ reflects the cultural expectation of greeting by a kiss, highlighting Simon’s failure to offer that customary welcome to Jesus.
Alternative generated candidates
- You did not greet me with a kiss, but she, from the time I came in, has not ceased to kiss my feet.
- You did not anoint my head with oil, but she has anointed my feet with ointment.
Luke.7.46 - Details
Original Text
Morphology
- ελαιω: NOUN,dat,sg,n
- την: ART,acc,sg,f
- κεφαλην: NOUN,acc,sg,f
- μου: PRON,gen,sg,1
- ουκ: PART,neg
- ηλειψας·αυτη: VERB,aor,act,part,nom,sg,m+PRON,nom,sg,f
- δε: CONJ
- μυρω: VERB,aor,act,ind,3,sg
- ηλειψεν: VERB,aor,act,ind,3,sg
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- μου: PRON,gen,sg,1
Parallels
- Luke 7:44 (structural): Immediate parallel in the same pericope: Simon the Pharisee failed to wash Jesus' feet, give a kiss, or anoint his head, providing the direct contrast to the woman's anointing of Jesus' feet.
- Mark 14:3 (allusion): A closely related anointing narrative (Bethany): a woman anoints Jesus with costly ointment; parallels the act, the disciples'/host's reaction, and Jesus' defense of the woman's deed, though Mark locates the act at Bethany and emphasizes the head anointing.
- Matthew 26:6-13 (quotation): Matthew's version of the Bethany anointing repeats the narrative and Jesus' saying that the woman's deed will be told in memory of her, paralleling Luke's vindication of the woman's actions and the motif of prophetic/eschatological significance.
- John 12:3 (verbal): John describes Mary of Bethany anointing Jesus' feet and wiping them with her hair—the same concrete gestures present in Luke (anointing feet, hair used to wipe), identifying a similar act and its devotional symbolism.
- 1 Samuel 16:13 (thematic): Anointing as a sign of honor/commissioning (Samuel anoints David king). Luke's 'you did not anoint my head' invokes the cultural/theological background of anointing as conferring honor or status, intensifying the perceived insult by Simon.
Alternative generated candidates
- You did not anoint my head with oil, but she has anointed my feet with ointment.
- Therefore I tell you, her sins, which are many, are forgiven — for she loved much. But to whom little is forgiven, loves little.
Luke.7.47 - Details
Original Text
Morphology
- ου: PART,neg
- χαριν: NOUN,acc,sg,f
- λεγω: VERB,pres,act,ind,1,sg
- σοι: PRON,dat,sg,2
- αφεωνται: VERB,perf,pass,ind,3,pl
- αι: ART,nom,pl,f
- αμαρτιαι: NOUN,nom,pl,f
- αυτης: PRO,gen,sg,f
- αι: ART,nom,pl,f
- πολλαι: ADJ,nom,pl,f
- οτι: CONJ
- ηγαπησεν: VERB,aor,act,ind,3,sg
- πολυ·ω: ADV
- δε: CONJ
- ολιγον: ADV
- αφιεται: VERB,pres,pass,ind,3,sg
- ολιγον: ADV
- αγαπα: VERB,pres,act,ind,3,sg
Parallels
- Matthew 18:23-35 (thematic): Parable of the unforgiving servant: emphasizes the relation between being forgiven a great debt and the moral/relational obligations that follow—links the magnitude of forgiveness to subsequent attitudes and behavior.
- Mark 2:5 (thematic): Jesus declares a paralytic's sins forgiven. Connects to the theme of Jesus’ authority to forgive sins and the transformative social/relational consequences of that forgiveness.
- 1 John 4:19 (thematic): ‘‘We love because he first loved us.’’ Reflects the causal idea in Luke 7:47 that love arises as a response to prior divine forgiveness/love.
- Psalm 32:1-2 (allusion): ‘‘Blessed is the one whose transgression is forgiven...’’ Old Testament language about the blessedness of forgiven sinners echoes the theological background for Luke’s connection between forgiveness and a changed disposition (love).
Alternative generated candidates
- Therefore I tell you, her many sins are forgiven—for she loved much. But to whom little is forgiven, the same loves little.
- Then he said to her, Your sins are forgiven. Those who were at table with him began to say among themselves, Who is this who even forgives sins?
Luke.7.48 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- αυτη·Αφεωνται: PRON,dat,sg,f + VERB,pres,mid/pass,ind,3,pl
- σου: PRON,gen,sg,2
- αι: ART,nom,pl,f
- αμαρτιαι: NOUN,nom,pl,f
Parallels
- Luke 5:20 (verbal): Jesus declares the paralytic’s sins forgiven with virtually the same wording (ἀφέωνταί σοι αἱ ἁμαρτίαι), showing a recurrent formula of Jesus’ pronouncement of forgiveness in Luke.
- Mark 2:5 (verbal): Parallel tradition where Jesus tells the paralytic, 'Son, your sins are forgiven'—another instance of Jesus exercising authority to forgive sins, linguistically and thematically close to Luke 7:48.
- Luke 7:50 (structural): Immediate literary parallel in the same scene: after declaring her sins forgiven, Jesus tells the woman her faith has saved her and to 'go in peace,' linking forgiveness with faith and restoration.
- John 8:11 (thematic): Although phrased differently ('Neither do I condemn you; go, and sin no more'), this scene also pairs forgiveness with mercy and a call to changed life, thematically resonant with Luke 7:48.
- Acts 10:43 (thematic): Early Christian proclamation that 'everyone who believes in him receives forgiveness of sins through his name' reflects the wider theological significance of Jesus’ personal acts of forgiving sins (as in Luke 7:48).
Alternative generated candidates
- Then he said to her, "Your sins are forgiven."
- But he said to the woman, Your faith has saved you; go in peace.
Luke.7.49 - Details
Original Text
Morphology
- και: CONJ
- ηρξαντο: VERB,aor,mid,ind,3,pl
- οι: ART,nom,pl,m
- συνανακειμενοι: PART,prs,mid,nom,pl,m
- λεγειν: VERB,pres,act,inf
- εν: PREP
- εαυτοις·Τις: PRON,dat,pl,m
- ουτος: PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ος: PRON,nom,sg,m
- και: CONJ
- αμαρτιας: NOUN,acc,pl,f
- αφιησιν: VERB,aor,act,subj,3,sg
Parallels
- Luke 5:21 (verbal): In an earlier Lukan incident the scribes internalize the same question—'Who can forgive sins?'—mirroring the inward challenge to Jesus found in 7:49.
- Mark 2:7 (verbal): In Mark's account of the paralytic the scribes ask rhetorically, 'Who can forgive sins but God alone?'—a near-verbatim challenge to Jesus' authority over sin.
- Matthew 9:3 (verbal): Matthew records the same reaction of the scribes ('Who can forgive sins but God?') in the parallel healing/perdition episode, showing the synoptic motif of disputing Jesus' authority to forgive.
- Mark 2:10 (structural): Jesus' declaration that 'the Son of Man has authority on earth to forgive sins' responds directly to the question about who can forgive sins and functions as the narrative resolution to the challenge evident in Luke 7:49.
- Micah 7:18 (thematic): The prophetic confession that God pardons transgression and delights in forgiveness provides the Old Testament theological background for the claim that forgiveness properly belongs to God, which underlies the question posed in Luke 7:49.
Alternative generated candidates
- Those who were at the table began to say among themselves, "Who is this who even forgives sins?"
- (alternate sequencing preserved in the narrative tradition) —
Luke.7.50 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- προς: PREP
- την: ART,acc,sg,f
- γυναικα·Η: NOUN,acc,sg,f
- πιστις: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- σεσωκεν: VERB,perf,act,ind,3,sg
- σε·πορευου: VERB,pres,mid,imp,2,sg
- εις: PREP
- ειρηνην: NOUN,acc,sg,f
Parallels
- Luke 7:48 (structural): Immediate context: Jesus first declares 'Your sins are forgiven' and then links forgiveness/restoration to the woman's faith, leading into 7:50's 'go in peace.'
- Mark 5:34 (verbal): To the woman healed of bleeding Jesus says, 'Daughter, your faith has healed you; go in peace and be freed from your suffering,' closely paralleling both 'your faith has saved you' and 'go in peace.'
- Luke 8:48 (verbal): Luke's parallel to the Markan healing: 'Daughter, your faith has made you well; go in peace,' echoing the same language and themes of faith, healing/salvation, and commission to depart in peace.
- Matthew 9:22 (verbal): In the Synoptic parallel Jesus tells the woman, 'Take heart, daughter; your faith has made you well,' linking faith directly with healing/restoration as in Luke 7:50.
Alternative generated candidates
- But he said to the woman, "Your faith has saved you; go in peace."
- And she went away in peace, her sins forgiven, for her faith had been expressed in great love.
One of the Pharisees invited Jesus to dine with him; and he entered the Pharisee's house and reclined at table.
A woman in the city, who was a sinner, having learned that he was reclining at the Pharisee's house, brought an alabaster jar of ointment.
She stood behind his feet, weeping, and began to wash his feet with her tears, and wiped them with the hair of her head; then she kissed his feet and anointed them with the ointment.
When the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would know who and what sort of woman this is who is touching him—that she is a sinner."
Jesus answered him, "Simon, I have something to say to you." He replied, "Teacher, say it."
Jesus said, "A certain creditor had two debtors: one owed five hundred denarii, the other fifty.
When they had nothing to pay, he forgave them both. Tell me, which of them will love him more?"
Simon answered, "I suppose the one to whom he forgave more." And he said to him, "You have judged rightly."
Then he turned to the woman and said to Simon, "Do you see this woman? When I entered your house you gave me no water for my feet, but she has washed my feet with her tears and wiped them with her hair.
You gave me no kiss; but from the time I came in she has not ceased to kiss my feet.
You did not anoint my head with oil, but she has anointed my feet with ointment.
Therefore I tell you, her many sins are forgiven—for she loved much. But to whom little is forgiven, the same loves little. And he said to the woman, "Your sins are forgiven."
Those who were at table with him began to say among themselves, "Who is this who even forgives sins?" But he said to the woman, "Your faith has saved you; go in peace."