Do You See This Woman?

Simon Says ... But Does He See?

Below is a rough translation and some initial comments regarding Luke 7:36 – 50, most of the gospel reading for Sunday, June 16, in the Revised Common Lectionary. This is a longish text and I am in the very early stages of translating it, so any suggestions or corrections that you might offer would be greatly appreciated.

There is a conventional way in which the gospels speak of sinners – particularly notorious sinners, such as tax collectors, prostitutes, etc. –that does not seem to jibe easily with the “all have sinned” egalitarian language that one might interpret in Paul’s letters. The gospel writers seem to use conventional language in order to subvert it, so I am not sure if that means that they buy into it or if their underlying message is to demonstrate the hypocrisy or blindness behind that conventional language. Still, it is at play in this story, with a woman “who is a sinner” and whose “many sins” are likened to owing a “greater debt.” I have to allow the story to set its own terms for the sake of the story. But, that is not the same as saying that I have to put these terms into a way of categorizing degrees of sins and sinners in my own theology. My suspicion is that the gospel writers are not advocating this position as much as reflecting it as a supposition.

Allowing oneself to accept the convention that this woman is a real, real sinner does make the story pop a lot better than the Pauline approach. Perhaps that is one of the differences we should respect between narrative and epistolary texts.

³⁶ Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετ' αὐτοῦ: καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. 

Yet a certain man of the Pharisees was inviting him in order that he may eat with him; and entering into the house of the Pharisee he was seated.  

Ἠρώτα: IAI 3s, ἐρωτάω, 1) to question  2) to ask  2a) to request, entreat, beg,

φάγῃ: AASubj 3s, ἐσθίω, 1) to eat 

εἰσελθὼν: AAPart nsm, εἰσέρχομαι, 1) to go out or come in: to enter

κατεκλίθη: API 3s, κατακλίνω, 1) in the NT in reference to eating, to make to recline  2) to recline (at a table)

³⁷καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν 

τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου 

And look a woman who was a sinner was in the city, and having understood that he is seated in the house of the Pharisee, having brought an alabaster of ointment

ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present

ἐπιγνοῦσα: AAPart nsf, ἐπιγινώσκω, 1) to become thoroughly acquainted with, to know thoroughly 

κατάκειται: PMI 3s, κατάκειμαι, 1) to have lain down, i.e. to lie prostrate  1a) of the sick  1b) of those at meals, to recline

κομίσασα: AAPart nsf, κομίζω, 1) to care for, take care of, provide for  2) to take up or carry away in order to care for and preserve

1. “Look”: The word ἰδοὺ is the aorist middle imperative of εἶδον, which became a particle that draws attention. It is often translated in the KJV as “Lo” or “Behold.”

2. We have seen this particle earlier in this chapter, v.12, when Luke draws our attention to a bier carrying a dead man, followed by his widowed mother and a large crowd in a funeral procession. That comment was followed by this marvelous verse 13: And having seen her the lord was moved with compassion toward her and said to her, “Do not mourn.” The participle describing Jesus as “having seen her” contrasts with Simon in this story, “Do you see this woman?” in v.44, and Jesus “having seen” Simon and knowing his contempt for her in v.39.

³⁸καὶ 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 having stood behind weeping beside his feet, with her tears she began to moisten his feet and with the hair of her head was wiping them and was kissing his feet and was anointing with the ointment.

στᾶσα: AAPart nsf, ἵστημι, 1) to cause or make to stand, to place, put, set 

κλαίουσα: PAPart nsf, κλαίω, 1) to mourn, weep, lament

ἤρξατο: AMI 3s, ἄρχω, 1) to be chief, to lead, to rule

βρέχειν:  PAInf, βρέχω, 1) to moisten, wet, water  2) to water with rain, to cause to rain, to pour the rain,  to send down like rain 

ἐξέμασσεν: IAI 3s, ἐκμάσσω, 1) to wipe off, to wipe away 

κατεφίλει: IAI 3s, καταφιλέω, 1) to kiss much, kiss again and again, kiss tenderly

ἤλειφεν: IAI 3s, ἀλείφω, 1) to anoint

³⁹ ἰδὼν δὲ ὁ Φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῷ λέγων, Οὗτος εἰ ἦν 

προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡγυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι 

ἁμαρτωλός ἐστιν. 

Yet having seen the Pharisee who had called him spoke to himself saying, “If this one were a prophet he was knowing who and what this woman who is touching him that she is a sinner.”

ἰδὼν: AAPart nsm, ὁράω, 1) to see with the eyes  2) to see with the mind, to perceive, know

καλέσας: AAPart nsm, καλέω, 1) to call 

εἶπεν: AAI 3s, λέγω, 1) to say, to speak

λέγων: PAPart nsm, λέγω, 1) to say, to speak

ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present

ἐγίνωσκεν: IAI 3s, γινώσκω, 1) to learn to know, come to know, get a knowledge of perceive, feel 

ἅπτεται: PMI 3s, ἅπτω, 1) to fasten to, adhere to  

ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present

1. The verb ἐγίνωσκεν (“was knowing”) is an imperfect active indicative, but since it is set off in an ‘if ... then’ kind of construction, I will refine it to be “would know” or “would have known” in the later stages.

2. Many translations supply the word “is” to make the phrase “who or what this woman is, who is touching him...”

3. The verb ‘touching’ (ἅπτεται) occurs 15x in Luke. (See the table below). It was part of last week’s gospel reading, when Jesus touched the dead man’s bier. It is very significant in the next chapter when another woman touches Jesus. This may be a key term for Luke. As the uses below will show, it is not typically a light touch, but more of a grasping, holding, or even lighting a flame.

⁴⁰καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν, Σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ, 

Διδάσκαλε, εἰπέ, φησίν. 

And having answered Jesus said to him, “Simon I have something to say to you.” Then “Teacher, speak,” he declares.

ἀποκριθεὶς: APPart nsm, ἀποκρίνομαι, 1) to give an answer to a question proposed, to answer

εἶπεν: AAI 3s, λέγω, 1) to say, to speak

ἔχω: PAI 1s, ἔχω, 1) to have, i.e. to hold 

εἰπεῖν: AAInf, λέγω, 1) to say, to speak

εἰπέ: AAImpv 2s, λέγω, 1) to say, to speak

φησίν: PAI 3s, φημί, 1) to make known one's thoughts, to declare

1. It is possible that the last phrase reads, “Then the teacher declares, ‘Speak.’” I don’t know if it would be customary for a Pharisee to be called “the teacher.” The reading that I have chosen – following the suggestions in the Nestle-Aland 26th edition of the Greek NT – has Simon addressing Jesus as “Teacher,” knowing that Simon has just said to himself that Jesus certainly is no prophet.

2. If the N-A edition that I am following is correct, perhaps the distinction that Simon makes between a teacher and a prophet is that a teacher repeats what others have said and that a prophet speaks with the uncanny insight of “Thus says the Lord.” Or, perhaps Simon is just showing some polite deference, despite his contrary opinion.

⁴¹δύο χρεοφειλέται ἦσαν δανιστῇ τινι: ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. 

“There were two debtors to a certain creditor; the one was owing five hundred denarii, and the other fifty.

ἦσαν: IAI 3p, εἰμί, 1) to be, to exist, to happen, to be present

ὤφειλεν: IAI 3s, ὀφείλω, 1) to owe 

⁴² μὴ ἐχόντων αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὖν αὐτῶν πλεῖον ἀγαπήσει αὐτόν; 

Them not having to pay he issued pardon to both. Therefore, which of them will love him more?”

ἐχόντων: PAP gpm, ἔχω, 1) to have, i.e. to hold 

ἀποδοῦναι: AAInf, ἀποδίδωμι, 1) to deliver, to give away for one's own profit what is one's  own, to sell

ἐχαρίσατο: AMI 3s, χαρίζομαι, 1) to do something pleasant or agreeable ... 1b) to grant forgiveness, to pardon

ἀγαπήσει: FAI 3s, ἀγαπάω, 1) of persons  1a) to welcome, to entertain, to be fond of, to love dearly 

1. The phrase μὴ ἐχόντων αὐτῶν  is a genitive absolute, where the noun and participle are both in the genitive case. The noun, although genitive, takes the form of the subject in the clause, although it is different from the subject in the main portion of the sentence.

2. “not having” refers to not possessing the wherewithal. It does not mean that they are not required to pay.

3. We are noting that in this parable/illustration, the debt pardon (which is in the aorist tense) precedes the response of love (which is in the future tense).

4. “Issued pardon:” χαρίζομαι is not the same verb as ἀφίημι, which I translate below as “forgive.” So, I am trying to stay away from using the same English word for both Greek verbs. As such I am testing “issue pardon” as a way of speaking about debt forgiveness and using “forgive” as a way of talking about sin forgiveness. It may be that working it the other way around is a better idea – to explore the richness of the word ἀφίημι, which is more than simply “forgive.” See v.47 below.

5. The word “both” (ἀμφοτέροις) is in the dative case, so it is not the direct object but the indirect object “to both.”

⁴³ ἀποκριθεὶς Σίμων εἶπεν, Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῷ, Ὀρθῶς ἔκρινας. 

Answering, Simon said “I assume that the one who was issued pardon the more.” Then he said to him “You picked correctly.” 

ἀποκριθεὶς: APPart nsm, ἀποκρίνομαι, 1) to give an answer to a question proposed, to answer

εἶπεν: AAI 3s, λέγω, 1) to say, to speak

Ὑπολαμβάνω: PAI 1s, ὑπολαμβάνω, 1) to take up in order to raise, ... 4a) to assume, suppose 

ἐχαρίσατο: AMI 3s, χαρίζομαι, 1) to do something pleasant or agreeable (to one), to do a favour to,  gratify

εἶπεν: AAI 3s, λέγω, 1) to say, to speak

ἔκρινας: AAI 2s, κρίνω, 1) to separate, put asunder, to pick out, select, choose  ... 3) to be of opinion, deem ... 5) to judge

1. The verb ὑπολαμβάνω is used 4x in Luke-Acts. In 3 of those cases (Acts 1:9 is the thing that is not like the others here), ὑπολαμβάνω signifies a response to a given. Here, Simon responds to the parable/illustration that Jesus poses; In Lk. 10:30 Jesus responds to the question “Who is my neighbor” with the parable of the Good Samaritan; and in Acts 2:15 the crowd has responded to the phenomena of Pentecost by supposing that the disciples are drunk.

2. A great translation of ὑπολαμβάνω here would be “I reckon”, but too many people associate that fine British use of the word with the Beverley Hillbillies.

3. This dialogue reminds me of the encounter between Nathan and David, when David can see plain enough in Nathan’s story that the rich man is guilty of transgressing the poor man, but does not see his own guilt in raping Bathsheba and killing her husband Uriah. Here, Simon can see which debt-relieved person would love more, but cannot see how more sin-forgiveness would makes the woman’s love greater.

⁴⁴καὶ 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 having turned to the woman he was declaring to Simon, “Do you see this woman? I came to you in the house you did not give me water for feet; but she bathed my feet in the tears and wiped with her hair.

στραφεὶς: APPart nsm, στρέφω, 1) to turn, turn around 

ἔφη: IAI 3s, φημί, 1) to make known one's thoughts, to declare   2) to say

Βλέπεις: PAI 2s, βλέπω, 1) to see, discern, of the bodily eye 

εἰσῆλθόν: AAI 1s, εἰσέρχομαι, 1) to go out or come in: to enter

ἔδωκας: AAI 2s, δίδωμι, 1) to give  2) to give something to someone

ἔβρεξέν: AAI 3s, βρέχω, 1) to moisten, wet, water  2) to water with rain, to cause to rain, to pour the rain,  to send down like rain 

ἐξέμαξεν: AAI 3s, ἐκμάσσω, 1) to wipe off, to wipe away 

1. I find this question, “Do you see this woman?” to be incredibly evocative. Of course Simon sees the woman – he has been loathing this sinner touching Jesus ever since she started. Of course Simon sees the woman – she’s an embarrassment to the sanctity of the table. Simon isn’t blind, he’s spiteful.
But, does Simon see this woman, whose provocative expression of brokenness and love is greater than her nametag that says “SINNER!” Does he see past the reputation, the scarlet letter that mocks her, the notoriety, to the person whose life need wholeness? Does he see the woman who is not secretly debating whether Jesus is a prophet or not, but who is pouring out herself in worship?

Simon sees and does not see. It’s the ‘not seeing’ that is tragic – for him and for us.

⁴⁵φίλημά μοι οὐκ ἔδωκας: αὕτη δὲ ἀφ' ἧς εἰσῆλθον οὐ διέλιπεν καταφιλοῦσά 

μου τοὺς πόδας. 

You did not give me a kiss; but she since when I entered did not desist kissing my feet.

ἔδωκας: AAI 2s, δίδωμι, 1) to give  2) to give something to someone 

εἰσῆλθόν: AAI 1s, εἰσέρχομαι, 1) to go out or come in: to enter

διέλιπεν: AAI 3s, διαλείπω, 1) to interpose a delay, to intermit, leave off for a time  something already begun

καταφιλοῦσά: PAPart nsf, καταφιλέω, 1) to kiss much, kiss again and again, kiss tenderly

⁴⁶ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας: αὕτη δὲ μύρῳ ἤλειψεν τοὺς πόδας μου. 

You did not anoint my head with oil; but with ointment she anointed my feet.

ἤλειψας: AAI 2s, ἀλείφω, 1) to anoint

ἤλειψεν: AAI 3s, ἀλείφω, 1) to anoint

⁴⁷οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ: ᾧ δὲ ὀλίγον ἀφίεται,ὀλίγον ἀγαπᾷ. 

For which sake I say to you, her many sins have been forgiven that/because she loved much. But whoever is forgiven little loves little.”

λέγω: PAI 1s, λέγω, 1) to say, to speak 

ἀφέωνται: PerfPI 3p, ἀφίημι, 1) to send away  ...  1d) to let go, give up a debt, forgive, to remit  

ἠγάπησεν: AAI 3s, ἀγαπάω, 1) of persons  1a) to welcome, to entertain, to be fond of, to love dearly  2) of things

ἀφίεται: PPI 3s, ἀφίημι, 1) to send away  ...  1d) to let go, give up a debt, forgive, to remit  

ἀγαπᾷ: PAI 3s, ἀγαπάω, 1) of persons  1a) to welcome, to entertain, to be fond of, to love dearly  2) of things

1. The phrase οὗ χάριν is a relative pronoun (οὗ, ‘of which’) with the word χάριν that is often translated ‘grace.’ Together, to capture the sense of “of which givenness,” these words mean something like of “therefore,” or “for this reason.”

2. The word ὅτι is often either ‘that’ or ‘because,’ and sometimes it can introduce a quote (but that does not seem to apply here). The interpretive question for this verse is how to shade the ὅτι. What is the connection or direction of the woman’s many sins being forgiven and the woman’s powerful showing of great love?

- Are her sins forgiven because she has shown great love? The KJV, YLT, and ESV seem to imply so, using ‘for,’ ‘because,’ and ‘for’ respectively to make the connection.
- Are her sins forgiven and in response she shows great love? The NIV and NRSV seem to imply so, using ‘as’ and ‘hence’ respectively to make the connection.

3. The second sentence in this verse seems to make ‘love’ a response to ‘forgiveness.’ Lutherans throughout the world are sighing in great relief.

⁴⁸ εἶπεν δὲ αὐτῇ, Ἀφέωνταί σου αἱ ἁμαρτίαι. 

Then he said to her, “Your sins have been forgiven.”

εἶπεν: AAI 3s, λέγω, 1) to say, to speak

Ἀφέωνταί: PerfPI 3p, ἀφίημι, 1) to send away  ...  1d) to let go, give up a debt, forgive, to remit  

1. The KJV, NIV, ESV, and NRSV translate this verb as “are forgiven” instead of “have been forgiven,” even though it is in the perfect tense. I reckon that they are trying emphasize the ongoing relevance of the perfect tense, since the crowd reacts to Jesus’ words as if he is the one who is presently forgiving the woman’s sins.

⁴⁹καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς, Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν; 

And the ones tabling together there began to say to each other, “Who is this who even forgives sin?”

ἤρξαντο: AMI 3p, ἄρχω, 1) to be chief, to lead, to rule

λέγειν: PAInf λέγω, 1) to say, to speak

ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present

ἀφίησιν: PAI 3s, ἀφίημι, 1) to send away  ...  1d) to let go, give up a debt, forgive, to remit  

1. The phrase “tabling together” is my attempt to make ‘table’ a verb. This is a table story, like many stories in the Scriptures. Marvelous and transformational things tend to happen around tables, as well as contentious and difficult conversations. The literal translation of συν-ανα-κείμενοι would be ‘together sitting at meat.”

2. The question “Who is this?” can be an expression of wonder, a question of curiosity, or a challenge. Since there is no answer or commentary on it, perhaps it is all of those and more.

⁵⁰ εἶπεν δὲ πρὸς τὴν γυναῖκα, Ἡ πίστις σου σέσωκέν σε: πορεύου εἰς εἰρήνην.

Then he said to the woman, “Your faith has made you whole, go in peace.”

εἶπεν: AAI 3s, λέγω, 1) to say, to speak

σέσωκέν: PerfAI 3s, σῴζω, 1) to save, keep safe and sound, to rescue from danger or destruction

πορεύου: PMImpv 2s, πορεύομαι, 1) to lead over, carry over, transfer  1a) to pursue the journey on which one has entered, to continue on  one's journey

1. The word faith (πίστις) seems to be an odd turn in this story, since it has been all about weeping, anointing, wiping, being forgiven, and showing love. Perhaps the most fruitful way of reading the word “faith” here is to let the ‘weeping, anointing, wiping, being forgiven and showing love’ describe for us what faith looks like. None of those descriptions mentions “belief” or “doctrine.”

2. The word σῴζω is often translated “saved,” but its meaning is rich. It can mean ‘healed,’ or ‘rescued,’ or ‘made whole.’ I am using “made whole” because it seems to be a wider term than “saved” and “saved” has become an almost exclusively ‘religious’ term over time.

3. The verb σῴζω – like ‘forgiven’ in v.48 – is in the perfect tense.

Here are the instances in Luke where the verb ἅπτεται occurs. This list is take from greattreasures.org, so I cannot vouch for whether it is exhaustive or not.

Luk 5:13	...his hand, and touched him, saying, I...
Luk 6:19	...whole multitude sought to touch him: for there...
Luk 7:14	...he came and touched the bier: and...
Luk 7:39	...this is that toucheth him: for she...
Luk 8:16	No man, when he hath lighted a candle, covereth...
Luk 8:44	...behind him, and touched the border of...
Luk 8:45	...Jesus said, Who touched me? When all...
Luk 8:45	...sayest thou, Who touched me?
Luk 8:46	...Jesus said, Somebody hath touched me: for I...
Luk 8:47	...for what cause she had touched him, and how...
Luk 11:33	No man, when he hath lighted a candle, putteth...
Luk 15:8	...lose one piece, doth not light a candle, and...
Luk 18:15	...also infants, that he would touch them: but when...
Luk 22:51	...thus far. And he touched his ear, and...
Luk 22:55	And when they had kindled a fire in...

There seem to be 2 issues at work in 7:36-50.  The primary issue is forgiveness and how one who is forgiven more loves more; one who is forgiven less loves less.  The secondary issue is Jesus’ identity.  Is he a prophet?  Simon ‘thinks’ “no,” since Jesus doesn’t seem to know what kind of woman is washing his feet.  Then, Jesus addresses what Simon is thinking.  He knows what kind of person Simon is. 

The tenses of forgiveness/salvation:

v.47 “Her sins … have been forgiven” ἀφέωνται perfect passive indicative 3pl

v.48 “Your sins are forgiven” ἀφέωνταί  perfect passive indicative 3pl

v.50 “Your faith has saved you”  σέσωκέν  perfect active indicative 3s

So, Jesus doesn’t actually forgive her (per the question of v.49); he pronounces that she has been forgiven.  Is there a difference? 

Context: The stories of c.7 are

-       Healing of Centurion’s slave

-       Raising of dead son of Widow of Nain

-       Messengers from John the Baptizer with his Q and Jesus’ A

-       Simon’s table and Sinful Woman’s Anointing

-       Are the first few verses of c.8 related to c.7 or c.8?