Lukas 7:47-50

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹  but the one who is forgiven little loves little.” 7:48 Then ²  Jesus ³  said to her, “Your sins are forgiven.” ⁴  7:49 But ⁵  those who were at the table ⁶  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ⁷  said to the woman, “Your faith ⁸  has saved you; ⁹  go in peace.”

Lukas 7:1

Healing the Centurion’s Slave

7:1 After Jesus ¹⁰  had finished teaching all this to the people, ¹¹  he entered Capernaum. ¹² 

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹³  for I am a sinful man!” ¹⁴ 

Lukas 5:2

5:2 He ¹⁵  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 1:1

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of God and apostle of Jesus Christ, to further the faith ¹⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 4:10

4:10 Jesus answered ¹⁹  her, “If you had known ²⁰  the gift of God and who it is who said to you, ‘Give me some water ²¹  to drink,’ you would have asked him, and he would have given you living water.” ²² 

[7:47]  ¹ 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.”

[7:47]  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.

[7:48]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ⁴ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ⁵ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁶ tn Grk “were reclining at table.”

[7:50]  ⁷ tn Here δέ (de) has not been translated.

[7:50]  ⁸ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ⁹ 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.

[7:1]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ¹¹ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ¹² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[5:8]  ¹³ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ¹⁴ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:2]  ¹⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:1]  ¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[4:10]  ¹⁹ tn Grk “answered and said to her.”

[4:10]  ²⁰ tn Or “if you knew.”

[4:10]  ²¹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²² tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.