Luke 7

Healing the Centurion's Slave

¹ After he had fulfilled all his words to the hearing of the crowd, he went to Capernaum. ² Now [a] certain slave of [a] centurion having [it] badly¹ was [about] to come to the end, who was to him honored. ³ So having heard concerning Jesus he sent to him elders of the Jews, asking² him in order that having come he should save his slave. ⁴ So those having arrived to Jesus were calling upon him earnestly, saying that: He is worthy to whom this should be granted, ⁵ for he agape-loves our nation and he built the synagogue for us. ⁶ So Jesus went with them. Now when he was already not far from the house, the centurion sent friends saying to him: Lord, be not troubling, for I am not good-enough that you should come under my roof, ⁷ neither am I worthy [that] I come to you, but say [the] word, and my child be healed³ . ⁸ For I also am [a] man placed under authority, having soldiers under myself, and I say to this [one], Go, and he goes, and to another, Be coming, and he comes, and to my slave, Do this, and he does [it]. ⁹ But when Jesus heard these [things] he marveled at him, and having turned to the crowd following him he said: Truly I say to you, not even in Israel have I found such faith. ¹⁰ And having returned to the house the [ones] having been sent found the slave being healthy.

Raising a Widow's Son

¹¹ And it next came to pass he went to the city being called Nain, and his disciples and [a] large crowd went with him. ¹² So he approached the gate of the city, and behold [the] only-born⁴ son to his mother was carried out having died, and she was [a] widow, and [a] worthy crowd from the city was with her. ¹³ And seeing her the Lord felt pity for her and said to her: Be not weeping. ¹⁴ And having come he grasped the bier, and those bearing [it] stood [still], and he said: Young man, to you I say: be raised. ¹⁵ And the dead [one] sat up, and began to be speaking, and he gave him to his mother. ¹⁶ And fear took [them] all, and they were glorifying God saying that: [a] great prophet has arisen among us, and that God had looked upon his people. ¹⁷ And this word went out in all Judea and all the surrounding regions.

Jesus and John the Baptist

¹⁸ And his disciples reported to John concerning all these [things]. And John having called upon [a] certain two of his disciples ¹⁹ sent [them] to the Lord saying: Are you the coming [one], or do we expect another? ²⁰ Now having arrived to him the men said: John the baptist sent us to you saying: Are you the coming [one], or do we expect another? ²¹ In that hour he healed many from diseases and torments and wicked⁵ spirits, and to many blind he graced to be seeing. ²² And answering he said to them: Having gone report to John what you saw and heard:

Blind see, lame walk,
lepers are cleansed, and deaf hear,
dead are raised, poor are preached to,⁶

²³ and blessed is he who is not offended by me.

²⁴ The messengers of John having returned, he began to be saying to the crowd concerning John: What did you come out to the wilderness to behold? [a] reed being shaken by the wind? ²⁵ But what did you come out to see? [A] man dressed in soft garments? Behold those in splendid and luxurious apparel are in the palaces. ²⁶ But what did you come out to see? [A] prophet? Yes, I say to you, and more than [a] prophet. ²⁷ This is he concerning whom it is written⁷:

Behold I send my messenger before your face
Who will prepare your way before you.

²⁸ I say to you, none born of women is greater than John, but the least in the kingdom of God is greater than he. ²⁹ And all the people having heard, even the tax gatherers justified God⁸, having been baptized in John's baptism. ³⁰ But the Pharisees and the lawyers have rejected God's intention for themselves, not having been baptized by him⁹.

³¹ To what therefore will I liken the men of this generation, and what are they like? ³² They are like children sitting in the market and they call to each other saying:

We played the flute for you and you did not dance,
We sang a dirge and you did not weep.

³³ For John the baptist is come not eating loaves nor drinking wine, and you say: He has [a] demon. ³⁴ The son of man is come eating and drinking, and you say: Behold [this] man [is a] glutton and [a] wino, friend of tax gatherers and sinners. ³⁵ And wisdom is justified¹⁰ by all her children.

Jesus's Anointing

³⁶ Now one of the Pharisees was asking² him that he eat with him. And having entered into the house of the Pharisee he sat at table. ³⁷ And behold there was in the city [a] certain sinner woman, and having known that he dined in the house of the Pharisee, having brought [an] alabaster flask¹¹ of perfumed oil^{12 38} and having stood behind [him] by his feet weeping, with the tears she began to rain upon his feet, and with the hairs of her head she was wiping [them] off, and was kissing his feet and anointing [them] with perfumed oil. ³⁹ Now when the Pharisee having invited him saw [this] he said in himself saying: If this [one] was [a] prophet, he would have known who and what sort of woman who handles him, that she is [a] sinner. ⁴⁰ And answering Jesus said to him: Simon, I have something to say to you. But he [said]: Teacher, say [it], tell [it]. ⁴¹ There were two debtors to [a] certain moneylender. The [one] owed five hundred denarii, the other fifty. ⁴² They not having [it] he gave them both grace¹³. Which of them therefore will agape-love him more? ⁴³ Answering, Simon said: I assume that to whom he gave the greater grace¹⁴. So he said to him: You have answered rightly. ⁴⁴ And having turned to the woman he said to Simon: Do you see this woman? I entered into your house, [and] you did not give me water for [my] feet; but she with tears wet¹⁵ my feet and with her hair wiped them off. ⁴⁵ You have not given me [a] kiss, but she from when I came in was not ceasing to be kissing my feet. ⁴⁶ You have not anointed my head with oil¹⁶, but she has anointed my feet with perfumed oil, ⁴⁷ for which reason I say to you: her many sins are forgiven, thus she agape-loved much. But to whom is forgiven little, agape-loves little. ⁴⁸ So he said to her: Your sins are forgiven. ⁴⁹ And those dining with him began to be saying among themselves: Who is this, who also forgives sins? ⁵⁰ But he said to the woman: Your faith has saved you. Be going in peace.

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¹that is, the slave was ill

²EROTAO (ερωταω) "Ask", but more polite, not demanding/begging as is AITEO. Both AITEO and EROTAO occur in John.16:26.

³imperative

⁴MONOGENES `mah-noh-gen-AYS" (μoνγενεης ) Literally `only (MONO) + begotten/birthed (GENES)'. GENNAO "gen-AH-oh" (γενναω) is used of `begetting' by the father, and `birthing' by the mother in the Greek literature in general as well as the Septuagint. Thus it refers to the reproductive process as a whole. GENNAO is also used of the special relationship between a Master and his disciples, where no literal begetting or birthing is involved. Since there isn't really an English word that encompasses the whole reproductive cycle, GENNAO is reluctantly translated as 'born' except in those contexts where it would be strange to the English reader to say 'born of a father' or 'begotten by a mother'. MONOGENES appears in: Luke.7:12, Luke.8:42, Luke.9:38, John.1:14, John.1:18, John.3:16, John.3:18, Heb.11:17, 1John.4:9. Luke only uses MONOGENES to refer to 'an only-child'. But see Heb.11:17 where Isaac is referred to as MONOGENES even though he has an older brother Ishmael. Thus it must also mean 'uniquely-born/begotten' and not strictly 'only-child'.

⁵PONEROS (πoνηρoς ) here. The Greek word KAKOS (κακoς ) is always translated `evil', PONEROS is usually translated as `wicked' although occasionally as `bad'; it can also mean 'diseased', 'sickly' and is thus translated where appropriate. Like KAKOS, PONEROS also means `evil', but the harm that evil does is more in view, where KAKOS is more `evil as evil'.

⁶Is.35:5

⁷Mal.3:1

⁸that is, acknowledged his justice. This word is also used in vs. 35

⁹John

¹⁰or 'vindicated'. This word is also used in vs. 29

¹¹A vase for holding perfume/ointment, often made of alabaster, hence `alabaster flask' or `vase', a vessel with a rather long neck which was broken off when the contents were used.

¹²MUROS (μυρoς a strongly aromatic and expensive ointment usually made of myrrh.

¹³That is, `he forgave both loans'

¹⁴That is, `the one whose greater debt was forgiven'

¹⁵This word (βρεχω, BRECHO) is also used for 'rain'

¹⁶An `ordinary' oil, as opposed to the far more expensive `perfumed oil' (MUROS) the woman used.