1
⸀Ἐπειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ.
When he had completed all his words in the hearing of the people, he entered Capernaum.
2
Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾶν, ὃς ἦν αὐτῷ ἔντιμος.
And a certain commander of a hundred had a slave who was ill and about to die, who was held in honour by him.
Why this rendering
Luke.7.2 Observation
Syntactic observation
There are **three** words for a centurion in this corpus. ἑκατόνταρχος stands three times in Matthew (8:5, 8; 27:54); ἑκατοντάρχης once in Matthew (8:13) and **three times in Luke** (7:2, 6; 23:47); κεντυρίων, Latin centurio, three times in Mark (15:39, 44, 45). So Matthew mixes two forms within one story (-ος at 8:5, 8 and -ης at 8:13), Luke uses only -ης, and Mark only the Latin. At Matthew 27:65 we noted that Matthew has only the Greek and Mark only the Latin; with Luke in the corpus that Greek side divides in two. And the story itself differs from Matthew 8:5-13: in Matthew the centurion **comes himself** and speaks; in Luke he **sends** twice — first the elders of the Jews (v.3), then friends (v.6). So in Luke he never meets Jesus face to face. What the elders say of him is Luke's alone: he loves our nation and built us our synagogue (v.5). ἔντιμος, held in honour, occurs twice in Luke (7:2, 14:8) and nowhere else.
Rendering options · 2
Adopted “a commander of a hundred” — as for Matthew's Greek words, kept apart from Mark's centurion
Basis -ος and -ης are two forms of one word, and dividing the renderings would invent a distinction; the distinction from Latin κεντυρίων is kept as fixed at Matthew 8:5 and Mark 15:39, and the two forms are recorded in the analysis.
Render as “centurion”, as in Mark
Basis It names the same rank.
Rejected Luke uses the Greek word and Mark the Latin; matching erases that the two lists miss each other exactly — Matthew 27:54 and Luke 23:47 stand at the same point with different words.
Lost in translation
ἑκατόνταρχος against ἑκατοντάρχης Two forms of one word cannot be divided in Korean or English, nor is there reason to; but that Matthew mixes both within one story is invisible in translation.
3
ἀκούσας δὲ περὶ τοῦ Ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν Ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αὐτοῦ.
And hearing about Jesus he sent to him elders of the Jews, asking him to come and save his slave.
4
οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως λέγοντες ὅτι Ἄξιός ἐστιν ᾧ ⸀παρέξῃ τοῦτο,
And coming to Jesus they begged him earnestly, saying, “He is worthy that you should grant him this,
5
ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν.
for he loves our nation, and he himself built us our synagogue.”
6
ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν ⸂φίλους ὁ ἑκατοντάρχης⸃ λέγων αὐτῷ· Κύριε, μὴ σκύλλου, οὐ γὰρ ⸂ἱκανός εἰμι⸃ ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς·
And Jesus went with them. And when he was already not far from the house, the commander of a hundred sent friends, saying to him, “Lord, do not trouble yourself, for I am not fit that you should come under my roof;
7
διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ⸀ἰαθήτω ὁ παῖς μου·
therefore I did not count myself worthy to come to you. But say the word, and let my boy be healed.
8
καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπ’ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ· Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ· Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου· Ποίησον τοῦτο, καὶ ποιεῖ.
For I too am a man set under authority, having soldiers under myself; and I say to this one, ‘Go,' and he goes; and to another, ‘Come,' and he comes; and to my slave, ‘Do this,' and he does it.”
9
ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν· Λέγω ὑμῖν, ⸀οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον.
And hearing this Jesus marvelled at him, and turning to the crowd following him he said, “I say to you, not even in Israel have I found such faith.”
10
καὶ ὑποστρέψαντες ⸂εἰς τὸν οἶκον οἱ πεμφθέντες⸃ εὗρον ⸀τὸν δοῦλον ὑγιαίνοντα.
And those who had been sent returned to the house and found the slave in health.
11
Καὶ ἐγένετο ἐν τῷ ἑξῆς ⸀ἐπορεύθη εἰς πόλιν καλουμένην Ναΐν, καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ ⸀αὐτοῦ καὶ ὄχλος πολύς.
And afterward he went to a city called Nain, and his disciples and a great crowd went with him.
12
ὡς δὲ ἤγγισεν τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς ⸂μονογενὴς υἱὸς⸃ τῇ μητρὶ αὐτοῦ, καὶ αὐτὴ ⸀ἦν χήρα, καὶ ὄχλος τῆς πόλεως ἱκανὸς ⸁ἦν σὺν αὐτῇ.
And as he drew near the gate of the city, behold, a dead man was being carried out, the only son of his mother, and she was a widow; and a considerable crowd of the city was with her.
13
καὶ ἰδὼν αὐτὴν ὁ κύριος ἐσπλαγχνίσθη ἐπ’ αὐτῇ καὶ εἶπεν αὐτῇ· Μὴ κλαῖε.
And seeing her the Lord was moved with compassion for her and said to her, “Do not weep.”
14
καὶ προσελθὼν ἥψατο τῆς σοροῦ, οἱ δὲ βαστάζοντες ἔστησαν, καὶ εἶπεν· Νεανίσκε, σοὶ λέγω, ἐγέρθητι.
And coming forward he touched the bier, and the bearers stood still; and he said, “Young man, I say to you, rise.”
Why this rendering
Luke.7.14 Observation
Syntactic observation
The widow of Nain (vv.11-17) is Luke's alone. σορός, a bier, is unique in the corpus, and so is Ναΐν. The passage gathers words Luke uses repeatedly: μονογενής, only-begotten, three times in Luke (7:12, 8:42, 9:38) and four in John (1:14, 18; 3:16, 18) — **John's four are all of Jesus, and Luke's three are all of a child dying or dead.** σπλαγχνίζομαι, to be moved with compassion, occurs three times in Luke (7:13; 10:33, the good Samaritan; 15:20, the father seeing his son return), and all three passages are Luke's own. ἐπισκέπτομαι, to look upon, comes at v.16, and two of Luke's three are in Zechariah's song (1:68, 78), where God has looked upon his people — and here the crowd says the same thing. At v.14 Jesus touches the bier: in this corpus the only places where a corpse or bier is touched are here and Matthew 9:25, Mark 5:41 (taking the hand of Jairus's daughter).
Rendering options · 2
Adopted “the bier” and “only son” — one word with John's μονογενής
Basis One rendering with John lets the reader see that one word names different things in the two books.
Vary it — “her one and only son”, apart from John
Basis It reads differently from John's only-begotten.
Rejected That it **seems** different is precisely the point at which the two books use one word differently; dividing the renderings hides the place.
15
καὶ ἀνεκάθισεν ὁ νεκρὸς καὶ ἤρξατο λαλεῖν, καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ.
And the dead man sat up and began to speak, and he gave him to his mother.
16
ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι Προφήτης μέγας ⸀ἠγέρθη ἐν ἡμῖν, καὶ ὅτι Ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ.
And fear took hold of all, and they were glorifying God, saying, “A great prophet has risen among us,” and, “God has looked upon his people.”
17
καὶ ἐξῆλθεν ὁ λόγος οὗτος ἐν ὅλῃ τῇ Ἰουδαίᾳ περὶ αὐτοῦ ⸀καὶ πάσῃ τῇ περιχώρῳ.
And this word about him went out in the whole of Judea and all the surrounding region.
18
Καὶ ἀπήγγειλαν Ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ Ἰωάννης
And John's disciples reported all these things to him. And calling two of his disciples John
19
ἔπεμψεν πρὸς τὸν ⸀κύριον λέγων· Σὺ εἶ ὁ ἐρχόμενος ἢ ⸀ἄλλον προσδοκῶμεν;
sent them to the Lord, saying, “Are you the one who is coming, or should we look for another?”
20
παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν· Ἰωάννης ὁ βαπτιστὴς ⸀ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων· Σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν;
And coming to him the men said, “John the Baptist sent us to you, saying, ‘Are you the one who is coming, or should we look for another?'”
21
ἐν ⸀ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν, καὶ τυφλοῖς πολλοῖς ⸀ἐχαρίσατο βλέπειν.
In that hour he healed many of diseases and afflictions and evil spirits, and to many who were blind he freely gave sight.
22
καὶ ⸀ἀποκριθεὶς εἶπεν αὐτοῖς· Πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· ⸀τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται, ⸀κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται·
And answering he said to them, “Go and report to John what you have seen and heard: the blind see again, the lame walk, lepers are cleansed and the deaf hear, the dead are raised, the poor have good news brought to them.
23
καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
And blessed is the one who is not made to stumble because of me.”
24
Ἀπελθόντων δὲ τῶν ἀγγέλων Ἰωάννου ἤρξατο λέγειν ⸂πρὸς τοὺς ὄχλους⸃ περὶ Ἰωάννου· Τί ⸀ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;
And when John's messengers had gone, he began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed shaken by the wind?
25
ἀλλὰ τί ⸀ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; ἰδοὺ οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν.
But what did you go out to see? A man clothed in soft garments? Behold, those in splendid clothing and living in luxury are in royal palaces.
26
ἀλλὰ τί ⸀ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου.
But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet.
27
οὗτός ἐστιν περὶ οὗ γέγραπται· ⸀Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
This is he of whom it is written: ‘Behold, I send my messenger before your face, who will prepare your way before you.'
28
⸀λέγω ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν ⸀Ἰωάννου οὐδείς ἐστιν· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστιν.
I say to you, among those born of women no one is greater than John; yet the lesser in the kingdom of God is greater than he.”
29
(καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεόν, βαπτισθέντες τὸ βάπτισμα Ἰωάννου·
And all the people, hearing it, and the tax collectors, justified God, having been baptized with the baptism of John;
30
οἱ δὲ Φαρισαῖοι καὶ οἱ νομικοὶ τὴν βουλὴν τοῦ θεοῦ ἠθέτησαν εἰς ἑαυτούς, μὴ βαπτισθέντες ὑπ’ αὐτοῦ.)
but the Pharisees and the lawyers set aside God's purpose for themselves, not having been baptized by him.
Why this rendering
Luke.7.30 Observation
Syntactic observation
Verses 29-30 are Luke's alone. Matthew 11:16-19 continues at the same point, but has no statement that the people and tax collectors justified God, nor that the Pharisees set aside God's purpose. The two verses read as **narration the author inserts**, and since Greek uses no quotation marks the text does not settle where Jesus' words end. βουλή, purpose, occurs twice in Luke (7:30; 23:51, Joseph of Arimathea had not consented to their purpose) and not in Matthew or Mark. ἀθετέω, to set aside, occurs five times in Luke, four of them crowded into 10:16. δικαιόω, to justify, five times in Luke and twice in Matthew — and at v.29 people justify God, the direction reversed from where it usually runs. And at v.34 he is called φάγος καὶ οἰνοπότης, a glutton and a drinker; οἰνοπότης occurs twice in the corpus, the other Matthew 11:19 — the same slur once in each book.
Rendering options · 2
Adopted Render vv.29-30 outside the quotation, as narration
Basis It is third-person narration in the aorist, which fits the author's voice; but the Greek does not settle it, and the choice is recorded here.
Keep them inside Jesus' words
Basis The words before and after are his, so it is not broken.
Rejected A possible reading; but either way the translation must place quotation marks, settling what the text leaves open — which is recorded.
Lost in translation
the absence of quotation marks Greek marks no boundary of quotation, so whether vv.29-30 are Jesus' words or the author's stays open; neither Korean nor English can hold that openness — with or without marks, the translation decides.
31
Τίνι οὖν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, καὶ τίνι εἰσὶν ὅμοιοι;
“To what then shall I compare the people of this generation, and what are they like?
32
ὅμοιοί εἰσιν παιδίοις τοῖς ἐν ἀγορᾷ καθημένοις καὶ προσφωνοῦσιν ἀλλήλοις, ⸂ἃ λέγει⸃· Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ⸀ἐθρηνήσαμεν καὶ οὐκ ἐκλαύσατε·
They are like children sitting in the marketplace and calling to one another, saying, ‘We played the flute for you and you did not dance; we sang a lament and you did not weep.'
33
ἐλήλυθεν γὰρ Ἰωάννης ὁ βαπτιστὴς ⸀μὴ ⸂ἐσθίων ἄρτον μήτε πίνων οἶνον⸃, καὶ λέγετε· Δαιμόνιον ἔχει·
For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon.'
34
ἐλήλυθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγετε· Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν.
The Son of Man has come eating and drinking, and you say, ‘Behold, a glutton and a drinker, a friend of tax collectors and sinners.'
35
καὶ ἐδικαιώθη ἡ σοφία ἀπὸ ⸂πάντων τῶν τέκνων αὐτῆς⸃.
Yet wisdom is justified by all her children.”
36
Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετ’ αὐτοῦ· καὶ εἰσελθὼν εἰς ⸂τὸν οἶκον⸃ τοῦ Φαρισαίου ⸀κατεκλίθη.
And one of the Pharisees asked him to eat with him; and entering the Pharisee's house he reclined at table.
37
καὶ ἰδοὺ γυνὴ ⸂ἥτις ἦν ἐν τῇ πόλει⸃ ἁμαρτωλός, ⸀καὶ ἐπιγνοῦσα ὅτι ⸀κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου
And behold, a woman in the city who was a sinner, learning that he was reclining in the Pharisee's house, brought an alabaster flask of ointment,
38
καὶ στᾶσα ⸂ὀπίσω παρὰ τοὺς πόδας αὐτοῦ⸃ κλαίουσα, ⸂τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ⸃ καὶ ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ἐξέμασσεν, καὶ κατεφίλει τοὺς πόδας αὐτοῦ καὶ ἤλειφεν τῷ μύρῳ.
and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.
Why this rendering
Luke.7.38 Observation
Syntactic observation
This passage (vv.36-50) is Luke's alone, and yet **its vocabulary overlaps John 12:3.** In John, Mary anoints Jesus' feet with ointment and wipes them with her hair (ἤλειψεν … ἐξέμαξεν ταῖς θριξίν); in Luke a woman called a sinner wets his feet with tears, wipes them with her hair, and anoints them with ointment. Four words are shared — μύρον, ointment; ἀλείφω, to anoint; θρίξ, hair; ἐκμάσσω, to wipe. ἐκμάσσω occurs five times in the corpus: three in John (11:2; 12:3; 13:5, the washing of feet) and two in Luke (7:38, 44). Matthew 26:7 and Mark 14:3 pour it on **the head** and have no hair — head in Matthew and Mark, feet in Luke and John. And the ἀλάβαστρον, alabaster flask, of Matthew 26:7 stands also at Luke 7:37. **Mark 14:3 has it too, in a different form** — the base text's lemma is the neuter ἀλάβαστρον in Matthew and Luke and ἀλάβαστρος in Mark, who uses it twice in the one verse. So the flask is in all three synoptics and only John lacks it. **Only Mark breaks it** (συντρίψασα τὴν ἀλάβαστρον). And the νάρδος πιστική, pure nard, of Mark 14:3 is shared with John 12:3 and absent from Matthew and Luke — so the kind of ointment joins Mark to John, and the name of the vessel joins Mark to Matthew and Luke. βρέχω, to wet, catches the eye here: it is the word of Matthew 5:45, where God sends rain, and in Luke tears wet the feet.
Rendering options · 2
Adopted “wet his feet with her tears … wiped them with her hair” — one word with John
Basis Four words are shared with John and the renderings must be too, so the two stories can be set side by side. **βρέχω could not be**: its four places in the corpus are Matthew 5:45 (God sending rain), Luke 7:38, 44 (tears wetting the feet) and Luke 17:29 (fire and brimstone raining down), and six of the nine divide it by sense — rain on one side (비, rain, chover, 降雨), wetting on the other (적시다, wet, molhar, 湿). No language has one word that takes both rain and tears. The division falls at the same place and in the same direction in six locales; **German (benetzen), French (arroser) and Spanish (regar) cover all four sites with one word**, so in those three God wets the just and the unjust, the woman wets his feet with her tears, and heaven wets Sodom with fire and brimstone. That is recorded here.
Smooth it — “washed his feet with her tears”
Basis Wet reads awkwardly.
Rejected Wash renders νίπτω, which stands separately at John 13:5; what is here is βρέχω, and changing it fuses two words into one.
39
ἰδὼν δὲ ὁ Φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῷ λέγων· Οὗτος εἰ ⸀ἦν προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν.
And seeing it the Pharisee who had invited him said within 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.”
40
καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν· Σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ· ⸂Διδάσκαλε, εἰπέ, φησίν⸃.
And answering, Jesus said to him, “Simon, I have something to say to you.” And he says, “Teacher, say it.”
41
δύο χρεοφειλέται ἦσαν δανιστῇ τινι· ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα.
“A certain moneylender had two debtors: the one owed five hundred denarii, the other fifty.
Why this rendering
Luke.7.41 Observation
Syntactic observation
Two words of debt stand in this verse — δανιστής, a moneylender, unique in the corpus, and χρεοφειλέτης, a debtor, twice in Luke (7:41; 16:5, the dishonest steward) and nowhere else. The word for a debtor at Matthew 18:24 is ὀφειλέτης, a different word — and **Luke has that word too**, at 13:4. So Luke could use either and chose χρεοφειλέτης for this parable. The sums invite comparison too: Matthew 18 had ten thousand talents against a hundred denarii; here five hundred denarii against fifty — a tenfold difference, not the uncountable gulf of Matthew's. χαρίζομαι, to forgive freely, comes at vv.42-43 and occurs three times in Luke (7:21, 42, 43) and not in Matthew, Mark or John — Matthew 18:27 has ἀφίημι at the same point. And the parable runs on to v.47, she loved much; what stands between them the Greek does not settle — ὅτι can be read as cause or as ground.
Rendering options · 2
Adopted “a moneylender”, “debtors”, “forgave freely” — kept apart from Matthew 18
Basis Luke chose words different from Matthew's; one set of renderings would make the two parables look built from the same words.
Match Matthew 18's renderings
Basis Both are parables of debt forgiven.
Rejected The words differ and so does the scale of the sums; matching makes the two parables show no difference side by side.
42
μὴ ⸀ἐχόντων αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὖν ⸀αὐτῶν πλεῖον ⸂ἀγαπήσει αὐτόν⸃;
When they had nothing to repay, he freely forgave them both. Which of them therefore will love him more?”
43
⸀ἀποκριθεὶς Σίμων εἶπεν· Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῷ· Ὀρθῶς ἔκρινας.
Simon answered and said, “I suppose the one to whom he freely forgave more.” And he said to him, “You have judged rightly.”
44
καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔφη· Βλέπεις ταύτην τὴν γυναῖκα; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ ⸀μοι ἐπὶ ⸀πόδας οὐκ ἔδωκας· αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας καὶ ταῖς ⸀θριξὶν αὐτῆς ἐξέμαξεν.
And 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 wet my feet with her tears and wiped them with her hair.
45
φίλημά μοι οὐκ ἔδωκας· αὕτη δὲ ἀφ’ ἧς εἰσῆλθον οὐ διέλιπεν καταφιλοῦσά μου τοὺς πόδας.
You gave me no kiss, but she, from the time I came in, has not stopped kissing my feet.
46
ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας· αὕτη δὲ μύρῳ ἤλειψεν ⸂τοὺς πόδας μου⸃.
You did not anoint my head with oil, but she anointed my feet with ointment.
47
οὗ χάριν, λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ.
Therefore I say to you: her many sins have been forgiven, because she loved much; but the one forgiven little loves little.”
48
εἶπεν δὲ αὐτῇ· Ἀφέωνταί σου αἱ ἁμαρτίαι.
And he said to her, “Your sins have been forgiven.”
49
καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς· Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν;
And those reclining with him began to say within themselves, “Who is this who even forgives sins?”
50
εἶπεν δὲ πρὸς τὴν γυναῖκα· Ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
And he said to the woman, “Your faith has saved you; go in peace.”