Luke 7:35–50

7:35 But wisdom is vindicated121 by all her children.”122

Jesus’ Anointing

7:36 Now one of the Pharisees123 asked Jesus124 to have dinner with him, so125 he went into the Pharisee’s house and took his place at the table.126 7:37 Then127 when a woman of that town, who was a sinner, learned that Jesus128 was dining129 at the Pharisee’s house, she brought an alabaster jar130 of perfumed oil.131 7:38 As132 she stood133 behind him at his feet, weeping, she began to wet his feet with her tears. She134 wiped them with her hair,135 kissed136 them,137 and anointed138 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this,139 he said to himself, “If this man were a prophet,140 he would know who and what kind of woman141 this is who is touching him, that she is a sinner.” 7:40 So142 Jesus answered him,143 “Simon, I have something to say to you.” He replied,144 “Say it, Teacher.” 7:41 “A certain creditor145 had two debtors; one owed him146 five hundred silver coins,147 and the other fifty. 7:42 When they could not pay, he canceled148 the debts of both. Now which of them will love him more?” 7:43 Simon answered,149 “I suppose the one who had the bigger debt canceled.”150 Jesus151 said to him, “You have judged rightly.” 7:44 Then,152 turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet,153 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting,154 but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet155 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much;156 but the one who is forgiven little loves little.” 7:48 Then157 Jesus158 said to her, “Your sins are forgiven.”159 7:49 But160 those who were at the table161 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He162 said to the woman, “Your faith163 has saved you;164 go in peace.”

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121	tn Or “shown to be right.” This is the same verb translated “acknowledged … justice” in v. 29, with a similar sense—including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.
122	tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”
123	sn See the note on Pharisees in 5:17.
124	tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
125	tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
126	tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
127	tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
128	tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
129	tn Grk “was reclining at table.”
130	sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
131	tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46. sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
132	tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
133	tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
134	tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
135	tn Grk “with the hair of her head.”
136	tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
137	tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
138	sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
139	tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
140	tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not) …”
141	sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
142	tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
143	tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.” sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
144	tn Grk “he said.”
145	sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
146	tn The word “him” is not in the Greek text, but is implied.
147	tn Grk “five hundred denarii.” sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
148	tn The verb ἐχαρίσατο (echarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
149	tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
150	tn Grk “the one to whom he forgave more” (see v. 42).
151	tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
152	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
153	sn It is discussed whether these acts in vv. 44–46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
154	tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
155	sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6–13; Mark 14:3–9; John 12:1–8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
156	tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703–5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.” sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
157	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
158	tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
159	sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17–26 and the next verse.
160	tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
161	tn Grk “were reclining at table.”
162	tn Here δέ (de) has not been translated.
163	sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
164	sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31–32.

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