Bible Heaven/Bible Heaven.iso/robertsn/rwp-lu/lu7.rwp

Text File | 1993-03-13 | 26KB | 470 lines

7:1 {After} (\epeidê, epei and dê\). This conjunction was written
\epei dê\ in Homer and is simple \epei\ with the intensive \dê\
added and even \epei dê per\ once in N.T. (#Lu 1:1|). This is the
only instance of the temporal use of \epeidê\ in the N.T. The
causal sense occurs only in Luke and Paul, for \epei\ is the
correct text in #Mt 21:46|. {Had ended} (\eplêrôsen\). First
aorist active indicative. There is here a reference to the
conclusion of the Sermon on the Mount, but with nothing
concerning the impression produced by the discourse such as is
seen in #Mt 7:28|. This verse really belongs as the conclusion of
Chapter 6, not as the beginning of Chapter 7. {In the ears of the
people} (\eis tas akoas tou laou\). \Akoê\ from \akouô\, to hear,
is used of the sense of hearing (#1Co 12:17|), the ear with which
one hears (#Mr 7:35; Heb 5:11|), the thing heard or the report
(#Rom 10:16|) or oral instruction (#Ga 3:2,5|). Both #Mt 8:5-13;
Lu 7:1-10| locate the healing of the centurion's servant in
Capernaum where Jesus was after the Sermon on the Mount.

7:2 {Centurion's servant} (\Hekatontarchou tinos doulos\). Slave
of a certain centurion (Latin word \centurio\, commander of a
century or hundred). #Mr 15:39,44| has the Latin word in Greek
letters, \kenturiôn\. The centurion commanded a company which
varied from fifty to a hundred. Each cohort had six centuries.
Each legion had ten cohorts or bands (#Ac 10:1|). The centurions
mentioned in the N.T. all seem to be fine men as Polybius states
that the best men in the army had this position. See also #Lu
23:47|. The Greek has two forms of the word, both from \hekaton\,
hundred, and \archô\, to rule, and they appear to be used
interchangeably. So we have \hekatontarchos\; here, the form is
\-archos\, and \hekatontarchês\, the form is \-archês\ in verse
#6|. The manuscripts differ about it in almost every instance.
The \-archos\ form is accepted by Westcott and Hort only in the
nominative save the genitive singular here in #Lu 7:2| and the
accusative singular in #Ac 22:25|. See like variation between
them in #Mt 8:5,8| (\-archos\) and #Mt 8:13| (\archêi\). So also
\-archon\ (#Ac 22:25|) and \-archês\ (#Ac 22:26|). {Dear to him}
(\autôi entimos\). Held in honour, prized, precious, dear (#Lu
14:8; 1Pe 2:4; Php 2:29|), common Greek word. Even though a slave
he was dear to him. {Was sick} (\kakôs echôn\). Having it bad.
Common idiom. See already #Mt 4:24; 8:16; Mr 2:17; Lu 5:31|, etc.
#Mt 8:6| notes that the slave was a paralytic. {And at the point
of death} (\êmellen teleutâin\). Imperfect active of \mellô\
(note double augment \ê\) which is used either with the present
infinitive as here, the aorist (#Re 3:16|), or even the future
because of the future idea in \mellô\ (#Ac 11:28; 24:15|). He was
about to die.

7:3 {Sent unto him elders of the Jews} (\apesteilen pros auton
presbouterous tôn Ioudaiôn\). #Mt 8:5| says "the centurion came
unto him." For discussion of this famous case of apparent
discrepancy see discussion on Matthew. One possible solution is
that Luke tells the story as it happened with the details,
whereas Matthew simply presents a summary statement without the
details. What one does through another he does himself. {Asking
him} (\erôtôn auton\). Present active participle, masculine
singular nominative, of the verb \erôtaô\ common for asking a
question as in the old Greek (#Lu 22:68|). But more frequently in
the N.T. the verb has the idea of making a request as here. This
is not a Hebraism or an Aramaism, but is a common meaning of the
verb in the papyri (Deissmann, _Light from the Ancient East_, p.
168). It is to be noted here that Luke represents the centurion
himself as "asking" through the elders of the Jews (leading
citizens). In #Mt 8:6| the verb is \parakalôn\ (beseeching).
{That he would come and save} (\hopôs elthôn diasôsêi\). \Hina\
is the more common final or sub-final (as here) conjunction, but
\hopôs\ still occurs. \Diasôsêi\ is effective aorist active
subjunctive, to bring safe through as in a storm (#Ac 28:1,4|).
Common word.

7:4 {Besought} (\parekaloun\). Imperfect active, began and kept
on beseeching. This is the same verb used by Matthew in #Mt 8:5|
of the centurion himself. {Earnestly} (\spoudaiôs\). From
\spoudê\ haste. So eagerly, earnestly, zealously, for time was
short. {That thou shouldst do this for him} (\hôi parexêi
touto\). Second future middle singular of \parechô\. Old and
common verb, furnish on thy part. \Hôi\ is relative in dative
case almost with notion of contemplated result (Robertson,
_Grammar_, p. 961).

7:5 {For} (\gar\). This clause gives the reason why the elders of
the Jews consider him "worthy" (\axios\, drawing down the scale,
\axis\, \ago\). He was hardly a proselyte, but was a Roman who
had shown his love for the Jews. {Himself} (\autos\). All by
himself and at his own expense. {Us} (\hêmin\). Dative case, for
us. It is held by some archaeologists that the black basalt ruins
in Tell Hum are the remains of the very synagogue (\tên
sunagôgên\). Literally, {the synagogue}, the one which we have,
the one for us.

7:6 {Went with them} (\eporeueto sun autois\). Imperfect
indicative middle. He started to go along with them. {Now}
(\êdê\). Already like Latin _jam_. In #1Co 4:8| \nun êdê\ like
_jam nunc_. {Sent friends} (\epempsen philous\). This second
embassy also, wanting in Matthew's narrative. He "puts the
message of both into the mouth of the centurion himself"
(Plummer). Note saying (\legôn\), present active singular
participle, followed by direct quotation from the centurion
himself. {Trouble not thyself} (\Mê skullou\). Present middle
(direct use) imperative of \skullô\, old verb originally meaning
to skin, to mangle, and then in later Greek to vex, trouble,
annoy. Frequent in the papyri in this latter sense. {For I am not
worthy that} (\ou gar hikanos eimi hina\). The same word
\hikanos\, not \axios\, as in #Mt 8:8|, which see for discussion,
from \hikô, hikanô\, to fit, to reach, be adequate for. \Hina\ in
both places as common in late Greek. See #Mt 8:8| also for "roof"
(\stegên\, covering).

7:7 {Wherefore neither thought I myself worthy to come unto thee}
(\dio oude emauton êxiôsa pros se elthein\). Not in Matthew
because he represents the centurion as coming to Jesus. {Speak
the word} (\eipe logôi\). As in #Mt 8:8|. Second aorist active
imperative with instrumental case, speak with a word. {My servant
shall be healed} (\iathêtô ho pais mou\). Imperative first aorist
passive, let be healed. \Pais\ literally means "boy," an
affectionate term for the "slave," \doulos\ (verse #2|), who was
"dear" to him.

7:8 {"Set"} (\tassomenos\). Genuine here, though doubtful in #Mt
8:9| where see discussion of this vivid and characteristic speech
of the centurion.

7:9 {Turned} (\strapheis\). Second aorist passive participle of
\strephô\, to turn. Common verb. A vivid touch not in Matthew's
account. In both Matthew and Luke Jesus marvels at the great
faith of this Roman centurion beyond that among the Jews. As a
military man he had learned how to receive orders and to execute
them and hence to expect obedience to his commands, He recognized
Jesus as Master over disease with power to compel obedience.

7:10 {Whole} (\hugiainonta\). Sound, well. See #Lu 5:31|.

7:11 {Soon afterwards} (\en toi hexês\). According to this
reading supply \chronôi\, time. Other MSS. read \têi hexês\
(supply \hêmerâi\, day). \Hexês\ occurs in Luke and Acts in the
N.T. though old adverb of time. {That} (\Hoti\). Not in the
Greek, the two verbs \egeneto\ and \eporeuthê\ having no
connective (asyndeton). {Went with him} (\suneporeuonto autôi\).
Imperfect middle picturing the procession of disciples and the
crowd with Jesus. Nain is not mentioned elsewhere in the N.T.
There is today a hamlet about two miles west of Endor on the
north slope of Little Hermon. There is a burying-place still in
use. Robinson and Stanley think that the very road on which the
crowd with Jesus met the funeral procession can be identified.

7:12 {Behold} (\kai idou\). The \kai\ introduces the apodosis of
the temporal sentence and has to be left out in translations. It
is a common idiom in Luke, \kai idou\. {There was carried out}
(\exekomizeto\). Imperfect passive indicative. Common verb in
late Greek for carrying out a body for burial, though here only
in the N.T. (\ekkomizô\). Rock tombs outside of the village exist
there today. {One that was dead} (\tethnêkôs\). Perfect active
participle of \thnêskô\, to die. {The only son of his mother}
(\monogenês huios têi mêtri autoû\). Only begotten son to his
mother (dative case). The compound adjective \monogenês\ (\monos\
and \genos\) is common in the old Greek and occurs in the N.T.
about Jesus (#Joh 3:16,18|). The "death of a widow's only son was
the greatest misfortune conceivable" (Easton). {And she was a
widow} (\kai autê ên chêra\). This word \chêra\ gives the
finishing touch to the pathos of the situation. The word is from
\chêros\, bereft. The mourning of a widow for an only son is the
extremity of grief (Plummer). {Much people} (\ochlos hikanos\).
Considerable crowd as often with this adjective \hikanos\. Some
were hired mourners, but the size of the crowd showed the real
sympathy of the town for her.

7:13 {The Lord saw her} (\idôn autên ho kurios\). The Lord of
Life confronts death (Plummer) and Luke may use \Kurios\ here
purposely. {Had compassion} (\esplagchthê\). First aorist
(ingressive) passive indicative of \splagchnizomai\. Often love
and pity are mentioned as the motives for Christ's miracles (#Mt
14:14; 15:32|, etc.). It is confined to the Synoptics in the N.T.
and about Christ save in the parables by Christ. {Weep not} (\mê
klaie\). Present imperative in a prohibition. Cease weeping.

7:14 {Touched the bier} (\hêpsato tou sorou\). An urn for the
bones or ashes of the dead in Homer, then the coffin (#Ge 5:26|),
then the funeral couch or bier as here. Only here in the N.T.
Jesus touched the bier to make the bearers stop, which they did
({stood still}, \estêsan\), second aorist active indicative of
\histêmi\.

7:15 {Sat up} (\anekathisen\). First aorist active indicative.
The verb in the N.T. only here and #Ac 9:40|. Medical writers
often used it of the sick sitting up in bed (Hobart, _Med. Lang.
of St. Luke_, p. 11). It is objected that the symmetry of these
cases (daughter of Jairus raised from the death-bed, this widow's
son raised from the bier, Lazarus raised from the tomb) is
suspicious, but no one Gospel gives all three (Plummer). {Gave
him to his mother} (\edôken auton têi mêtri autou\). Tender way
of putting it. "For he had already ceased to belong to his
mother" (Bengel). So in #Lu 9:42|.

7:16 {Fear seized all} (\elaben de phobos pantas\). Aorist active
indicative. At once. {They glorified God} (\edoxazon ton theon\).
Imperfect active, inchoative, began and increased.

7:17 {This report} (\ho logos houtos\). That God had raised up a
great prophet who had shown his call by raising the dead.

7:18 {And the disciples of John told him} (\kai apêggeilan Iôanêi
hoi mathêtai autou\). Literally, and his disciples announced to
John. Such news (verse #17|) was bound to come to the ears of the
Baptist languishing in the dungeon of Machaerus (#Lu 3:20|). #Lu
7:18-35| runs parallel with #Mt 11:2-19|, a specimen of Q, the
non-Marcan portion of Matthew and Luke.

7:19 {Calling unto him} (\proskalesamenos\). First aorist middle
(indirect) participle. {Two} (\duo tinas\). Certain two. Not in
#Mt 11:2|. {Saying} (\legôn\). John saying by the two messengers.
The message is given precisely alike in #Mt 11:3|, which see. In
both we have \heteron\ for "another," either a second or a
different kind. In verse #20| Westcott and Hort read \allon\ in
the text, \heteron\ in the margin. \Prosdokômen\, may be present
indicative or present subjunctive (deliberative), the same
contract form (\ao= ô, aô ô\).

7:21 {In that hour he cured} (\en ekeinêi têi horâi
etherapeusen\). This item is not in Matthew. Jesus gave the two
disciples of John an example of the direct method. They had
heard. Then they saw for themselves. {Diseases} (\nosôn\),
{plagues} (\mastigôn\), {evil spirits} (\pneumatôn ponêrôn\), all
kinds of bodily ills, and he singles out the {blind} (\tuphlois\)
to whom in particular he bestowed sight (\echarizato blepein\),
gave as a free gift (from \charis\, grace) seeing (\blepein\).

7:22 {What things ye have seen and heard} (\ha eidete kai
êkousate\). In #Mt 11:4|, present tense "which ye do hear and
see." Rest of verse #22,23| as in #Mt 11:4-6|, which see for
details. Luke mentions no raisings from the dead in verse #21|,
but the language is mainly general, while here it is specific.
\Skandalizomai\ used here has the double notion of to trip up and
to entrap and in the N.T. always means causing to sin.

7:24 {When the messengers of John were departed} (\apelthontôn
tôn aggelôn Iôanou\). Genitive absolute of aorist active
participle. #Mt 11:7| has the present middle participle
\poreuomenôn\, suggesting that Jesus began his eulogy of John as
soon as the messengers (angels, Luke calls them) were on their
way. The vivid questions about the people's interest in John are
precisely alike in both Matthew and Luke.

7:25 {Gorgeously apparelled} (\en himatismôi endoxôi\). In
splendid clothing. Here alone in this sense in the N.T. {And live
delicately} (\truphêi\). From \thruptô\ to break down, to
enervate, an old word for luxurious living. See the verb
\truphaô\ in #Jas 5:5|. {In kings' courts} (\en tois
basileiois\). Only here in the N.T. #Mt 11:8| has it "in kings'
houses." Verses #26,27| are precisely alike in #Mt 11:9,10|,
which see for discussion.

7:26 {A prophet?} (\prophêtên;\). A real prophet will always get
a hearing if he has a message from God. He is a for-speaker,
forth-teller (\pro-phêtês\). He may or may not be a fore-teller.
The main thing is for the prophet to have a message from God
which he is willing to tell at whatever cost to himself. The word
of God came to John in the wilderness of Judea (#Lu 3:2|). That
made him a prophet. There is a prophetic element in every real
preacher of the Gospel. Real prophets become leaders and moulders
of men.

7:28 {There is none} (\oudeis estin\). No one exists, this means.
#Mt 11:11| has \ouk egêgertai\ (hath not arisen). See Matthew for
discussion of "but little" and "greater."

7:29 {Justified God} (\edikaiôsan ton theon\). They considered
God just or righteous in making these demands of them. Even the
publicans did. They submitted to the baptism of John
(\baptisthentes to baptisma tou Iôanou\. First aorist passive
participle with the cognate accusative retained in the passive.
Some writers consider verses #29,30| a comment of Luke in the
midst of the eulogy of John by Jesus. This would be a remarkable
thing for so long a comment to be interjected. It is perfectly
proper as the saying of Jesus.

7:30 {Rejected for themselves} (\êthetêsan eis heautous\). The
first aorist active of \atheteô\ first seen in LXX and Polybius.
Occurs in the papyri. These legalistic interpreters of the law
refused to admit the need of confession of sin on their part and
so set aside the baptism of John. They annulled God's purposes of
grace so far as they applied to them. {Being not baptized by him}
(\mê baptisthentes hup' autou\). First aorist passive participle.
\Mê\ is the usual negative of the participle in the _Koiné_.

7:31 {And to what are they like?} (\kai tini eisin homoioi;\).
This second question is not in #Mt 11:16|. It sharpens the point.
The case of \tini\ is associative instrumental after \homoioi\.
See discussion of details in Matthew.

7:32 {And ye did not weep} (\kai ouk eklausate\). Here #Mt 1:17|
has "and ye did not mourn (or beat your breast, \ouk
ekopsasthe\). They all did it at funerals. These children would
not play wedding or funeral.

7:33 {John the Baptist is come} (\elêluthen\). Second perfect
active indicative where #Mt 11:18| has \êlthen\ second aorist
active indicative. So as to verse #34|. Luke alone has "bread"
and "wine." Otherwise these verses like #Mt 11:18,19|, which see
for discussion of details. There are actually critics today who
say that Jesus was called the friend of sinners and even of
harlots because he loved them and their ways and so deserved the
slur cast upon him by his enemies. If men can say that today we
need not wonder that the Pharisees and lawyers said it then to
justify their own rejection of Jesus.

7:35 {Of all her children} (\apo pantôn tôn teknôn autês\). Here
#Mt 11:19| has "by her works" (\apo tôn ergôn autês\). Aleph has
\ergôn\ here. The use of "children" personifies wisdom as in #Pr
8; 9|.

7:36 {That he would eat with him} (\hina phagêi met' autou\).
Second aorist active subjunctive. The use of \hina\ after
\erôtaô\ (see also #Lu 16:27|) is on the border between the pure
object clause and the indirect question (Robertson, _Grammar_, p.
1046) and the pure final clause. Luke has two other instances of
Pharisees who invited Jesus to meals (#11:37; 14:1|) and he alone
gives them. This is the Gospel of Hospitality (Ragg). Jesus would
dine with a Pharisee or with a publican (#Lu 5:29; Mr 2:15; Mt
9:10|) and even invited himself to be the guest of Zaccheus (#Lu
9:5|). This Pharisee was not as hostile as the leaders in
Jerusalem. It is not necessary to think this Pharisee had any
sinister motive in his invitation though he was not overly
friendly (Plummer).

7:37 {A woman which was in the city, a sinner} (\gunê hêtis en
têi polei hamartôlos\). Probably in Capernaum. The use of \hêtis\
means "Who was of such a character as to be" (cf. #8:3|) and so
more than merely the relative \hê\, who, that is, "who was a
sinner in the city," a woman of the town, in other words, and
known to be such. \Hamartôlos\, from \hamartanô\, to sin, means
devoted to sin and uses the same form for feminine and masculine.
It is false and unjust to Mary Magdalene, introduced as a new
character in #Lu 8:2|, to identify this woman with her. Luke
would have no motive in concealing her name here and the life of
a courtesan would be incompatible with the sevenfold possession
of demons. Still worse is it to identify this courtesan not only
with Mary Magdalene, but also with Mary of Bethany simply because
it is a Simon who gives there a feast to Jesus when Mary of
Bethany does a beautiful deed somewhat like this one here (#Mr
14:3-9; Mt 26:6-13; Joh 12:2-8|). Certainly Luke knew full well
the real character of Mary of Bethany (#10:38-42|) so beautifully
pictured by him. But a falsehood, once started, seems to have
more lives than the cat's proverbial nine. The very name
Magdalene has come to mean a repentant courtesan. But we can at
least refuse to countenance such a slander on Mary Magdalene and
on Mary of Bethany. This sinful woman had undoubtedly repented
and changed her life and wished to show her gratitude to Jesus
who had rescued her. Her bad reputation as a harlot clung to her
and made her an unwelcome visitor in the Pharisee's house. {When
she knew} (\epignousa\). Second aorist active participle from
\epiginôskô\, to know fully, to recognize. She came in by a
curious custom of the time that allowed strangers to enter a
house uninvited at a feast, especially beggars seeking a gift.
This woman was an intruder whereas Mary of Bethany was an invited
guest. "Many came in and took their places on the side seats,
uninvited and yet unchallenged. They spoke to those at table on
business or the news of the day, and our host spoke freely to
them" (Trench in his _Parables_, describing a dinner at a
Consul's house at Damietta). {He was sitting at meat}
(\katakeitai\). Literally, he is reclining (present tense
retained in indirect discourse in Greek). {An alabaster cruse of
ointment} (\alabastron murou\). See on »Mt 26:7| for discussion
of \alabastron\ and \murou\.

7:38 {Standing behind at his feet} (\stâsa opisô para tous podas
autou\). Second aorist active participle from \histêmi\ and
intransitive, first aorist \estêsa\ being transitive. The guest
removed his sandals before the meal and he reclined on the left
side with the feet outward. She was standing beside (\para\) his
feet {weeping} (\klaiousa\). She was drawn irresistibly by
gratitude to Jesus and is overcome with emotion before she can
use the ointment; her tears (\tois dakrusin\, instrumental case
of \dakru\) take the place of the ointment. {Wiped them with the
hair of her head} (\tais thrixin tês kephalês autês exemassen\).
Inchoative imperfect of an old verb \ekmassô\, to rub out or off,
began to wipe off, an act of impulse evidently and of
embarrassment. "Among the Jews it was a shameful thing for a
woman to let down her hair in public; but she makes this
sacrifice" (Plummer). So Mary of Bethany wiped the feet of Jesus
with her hair (#Joh 12:3|) with a similar sacrifice out of her
great love for Jesus. This fact is relied on by some to prove
that Mary of Bethany had been a woman of bad character, surely an
utter failure to recognize Mary's motive and act. {Kissed}
(\katephilei\). Imperfect active of \kataphileô\, to kiss
repeatedly (force of \kata\), and accented by the tense of
continued action here. The word in the N.T. occurs here, of the
prodigal's father (#15:20|), of the kiss of Judas (#Mr 14:45; Mt
26:49|), of the Ephesian elders (#Ac 20:37|). " Kissing the feet
was a common mark of deep reverence, especially to leading
rabbis" (Plummer). {Anointed them with the ointment} (\êleiphen
tôi murôi\). Imperfect active again of \aleiphô\, a very common
verb. \Chriô\ has a more religious sense. The anointing came
after the burst of emotional excitement.

7:39 {This man} (\houtos\). Contemptuous, this fellow. {If he
were a (the) prophet} (\ei ên [ho] prophêtês\). Condition of the
second class, determined as unfulfilled. The Pharisee assumes
that Jesus is not a prophet (or the prophet, reading of B, that
he claims to be). A Greek condition puts the thing from the
standpoint of the speaker or writer. It does not deal with the
actual facts, but only with the statement about the facts. {Would
have perceived} (\eginôsken an\). Wrong translation, would now
perceive or know (which he assumes that Jesus does not do). The
protasis is false and the conclusion also. He is wrong in both.
The conclusion (apodosis), like the condition, deals here with
the present situation and so both use the imperfect indicative
(\an\ in the conclusion, a mere device for making it plain that
it is not a condition of the first class). {Who and what manner
of woman} (\tis kai potapê hê gunê\). She was notorious in person
and character.

7:40 {Answering} (\apokritheis\). First aorist passive
participle, redundant use with \eipen\. Jesus answers the
thoughts and doubts of Simon and so shows that he knows all about
the woman also. Godet notes a tone of Socratic irony here.

7:41 {A certain lender} (\danistêi tini\). A lender of money with
interest. Here alone in the N.T. though a common word. {Debtors}
(\chreophiletai\). From \chreô\ (debt, obligation) and \opheilô\,
to owe. Only here and #16:5| in the N.T., though common in late
Greek writers. {Owed} (\ôpheilen\). Imperfect active and so
unpaid. Five hundred \dênaria\ and fifty like two hundred and
fifty dollars and twenty-five dollars.

7:42 {Will love him most} (\pleion agapêsei auton\). Strictly,
comparative {more}, \pleion\, not superlative \pleista\, but most
suits the English idiom best, even between two. Superlative forms
are vanishing before the comparative in the _Koiné_. This is the
point of the parable, the attitude of the two debtors toward the
lender who forgave both of them (Plummer).

7:43 {I suppose} (\hupolambanô\). Old verb, originally to take up
from under, to bear away as on high, to take up in speech (#Lu
10:30|), to take up in mind or to assume as here and #Ac 2:15|.
Here with an air of supercilious indifference (Plummer). {The
most} (\to pleion\). The more. {Rightly} (\orthôs\). Correctly.
Socrates was fond of \panu orthôs\. The end of the argument.

7:44 {Turning} (\strapheis\). Second aorist passive participle.
{Seest thou} (\blepeis\). For the first time Jesus looks at the
woman and he asks the Pharisee to look at her. She was behind
Jesus. Jesus was an invited guest. The Pharisee had neglected
some points of customary hospitality. The contrasts here made
have the rhythm of Hebrew poetry. In each contrast the first word
is the point of defect in Simon: {water} (44), {kiss} (45), {oil}
(46).

7:45 {Hath not ceased to kiss} (\ou dielipen kataphilousa\).
Supplementary participle.

7:46 {With ointment} (\murôi\). Instrumental case. She used the
costly ointment even for the feet of Jesus.

7:47 {Are forgiven} (\apheôntai\). Doric perfect passive form.
See #Lu 5:21,23|. {For she loved much} (\hoti êgapêsen polu\).
Illustration or proof, not reason for the forgiveness. Her sins
had been already forgiven and remained forgiven. {But to whom
little is forgiven, the same loveth little} (\Hôi de oligon
aphietai oligon agapâi\). This explanation proves that the
meaning of \hoti\ preceding is proof, not cause.

7:48 {Are forgiven} (\apheôntai\). As in verse #47|. Remain
forgiven, Jesus means, in spite of the slur of the Pharisee.

7:49 {Who even forgiveth sins} (\hos kai hamartias aphiêsin\).
Present indicative active of same verb, \aphiêmi\. Once before
the Pharisees considered Jesus guilty of blasphemy in claiming
the power to forgive sins (#Lu 5:21|). Jesus read their inmost
thoughts as he always does.