Luke 7

Luke 7

The big picture

Luke 7 opens in verse 1 with “Now when he had ended all his sayings in the audience of the people, he entered into…”, reaches its middle movement near verse 25 with “But what went ye out for to see? A man clothed in soft raiment? Behold, they which are…”, and closes in verse 50 with “And he said to the woman, Thy faith hath saved thee; go in peace.” Repeated or prominent terms include John, Jesus, feet, people, woman. Together, those details trace this chapter’s own movement from its opening to its conclusion.

Scripture beside the summary

Luke · King James Version · 50

Luke 7:1-8

1–8: When he had ended all his sayings in the audience of the people, he…

Luke 7:1–8 opens with “Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.” and reaches “For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by servant, Jesus, worthy.

Deep dive

The movement opens with “Now when he had ended all his sayings in the audience of the people, he entered into…” By verse 4, the text has turned to “And when they came to Jesus, they besought him instantly, saying, That he was worthy for…” It lands on “For I also am a man set under authority, having under me soldiers, and I say unto one, Go…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 stated contrast. Those features reveal where the narrative slows down, speaks directly, or changes direction.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as servant, Jesus, worthy, audience, authority, beseeching tie the complete block together. The central idea, “The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Jesus, Capernaum, Come, Jews, Lord, Wherefore. Its number language includes one. The nearest hinge to the center comes in verse 6: “Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord…” That detail helps separate the opening situation from what the passage changes next.

Words to trace: servant, Jesus, worthy, audience, authority, beseeching

Verse-by-verse path

  1. Luke 7:1

    “Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.” Naming Capernaum keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Luke 7:2

    “And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.” The line’s distinctive content terms include centurion’s, certain, dear. Its relationship to verses 1 and 3 shows what work it does in this passage.

  3. Luke 7:3

    “And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his…” Naming Jesus and Jews keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  4. Luke 7:4

    “And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  5. Luke 7:5

    “For he loveth our nation, and he hath built us a synagogue.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.

  6. Luke 7:6

    “Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto…” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  7. Luke 7:7

    “Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.

  8. Luke 7:8

    “For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.

Luke 7:1-8

King James Version

1Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.

2And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.

3And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.

4And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

5For he loveth our nation, and he hath built us a synagogue.

6Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

7Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

8For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

Luke 7:9-16

9–16: When Jesus heard these things, he marvelled at him, and turned him…

Luke 7:9–16 opens with “When Jesus heard these things, he marvelled at him, and turned him about, and said unto the…” and reaches “And there came a fear on all: and they glorified God, saying, That a great prophet is risen up…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by people, city, dead.

Deep dive

The movement opens with “When Jesus heard these things, he marvelled at him, and turned him about, and said unto the…” By verse 12, the text has turned to “Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the…” It lands on “And there came a fear on all: and they glorified God, saying, That a great prophet is risen…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 4 verses with a speech marker, 2 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as people, city, dead, mother, Arise, bare tie the complete block together. The central idea, “The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include God, Arise, Israel, Jesus, Lord, Nain. The nearest hinge to the center comes in verse 12: “Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a…” That detail helps separate the opening situation from what the passage changes next.

Words to trace: people, city, dead, mother, Arise, bare

Verse-by-verse path

  1. Luke 7:9

    “When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him…” Naming Israel and Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Luke 7:10

    “And they that were sent, returning to the house, found the servant whole that had been sick.” The line’s distinctive content terms include house, returning, servant. Its relationship to verses 9 and 11 shows what work it does in this passage.

  3. Luke 7:11

    “And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and…” This familiar narrative signal moves the clock forward. What follows is a new scene, consequence, or answer to an earlier tension.

  4. Luke 7:12

    “Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother…” The line’s distinctive content terms include city, carried, dead. Its relationship to verses 11 and 13 shows what work it does in this passage.

  5. Luke 7:13

    “And when the Lord saw her, he had compassion on her, and said unto her, Weep not.” Naming Weep keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  6. Luke 7:14

    “And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.” Naming Arise and Young keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  7. Luke 7:15

    “And he that was dead sat up, and began to speak. And he delivered him to his mother.” The line’s distinctive content terms include began, dead, delivered. Its relationship to verses 14 and 16 shows what work it does in this passage.

  8. Luke 7:16

    “And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God…” The verse names God rather than leaving the action without a source. Watch whether the next line continues, answers, or contrasts that action.

Luke 7:9-16

King James Version

9When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.

10And they that were sent, returning to the house, found the servant whole that had been sick.

11And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

12Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

13And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

14And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

15And he that was dead sat up, and began to speak. And he delivered him to his mother.

16And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

Luke 7:17-24

17–24: This rumour of him went forth throughout all Judæa, and throughout all…

Luke 7:17–24 opens with “And this rumour of him went forth throughout all Judæa, and throughout all the region round…” and reaches “And when the messengers of John were departed, he began to speak unto the people concerning…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by John, blind, disciples.

Deep dive

The movement opens with “And this rumour of him went forth throughout all Judæa, and throughout all the region round…” By verse 20, the text has turned to “When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art…” It lands on “And when the messengers of John were departed, he began to speak unto the people concerning…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 2 verses with a speech marker, 3 questions. Those features reveal where the narrative slows down, speaks directly, or changes direction.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as John, blind, disciples, Jesus, look, answering tie the complete block together. The central idea, “The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include John, Art, Jesus, Baptist, Jud. Its number language includes two. The nearest hinge to the center comes in verse 20: “When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we…” That detail helps separate the opening situation from what the passage changes next.

Words to trace: John, blind, disciples, Jesus, look, answering

Verse-by-verse path

  1. Luke 7:17

    “And this rumour of him went forth throughout all Judæa, and throughout all the region round about.” Naming Jud keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Luke 7:18

    “And the disciples of John shewed him of all these things.” Naming John keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  3. Luke 7:19

    “And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

  4. Luke 7:20

    “When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

  5. Luke 7:21

    “And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were…” The line’s distinctive content terms include blind, cured, evil. Its relationship to verses 20 and 22 shows what work it does in this passage.

  6. Luke 7:22

    “Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind…” Naming Jesus and John keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  7. Luke 7:23

    “And blessed is he, whosoever shall not be offended in me.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.

  8. Luke 7:24

    “And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

Luke 7:17-24

King James Version

17And this rumour of him went forth throughout all Judæa, and throughout all the region round about.

18And the disciples of John shewed him of all these things.

19And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?

20When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

21And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

22Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

23And blessed is he, whosoever shall not be offended in me.

24And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

Luke 7:25-32

25–32: What went ye out for to see? A man clothed in soft raiment? Behold, they…

Luke 7:25–32 opens with “But what went ye out for to see? A man clothed in soft raiment? Behold, they which are…” and reaches “They are like unto children sitting in the marketplace, and calling one to another, and saying…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by prophet, baptized, greater.

Deep dive

The movement opens with “But what went ye out for to see? A man clothed in soft raiment? Behold, they which are…” By verse 28, the text has turned to “For I say unto you, Among those that are born of women there is not a greater prophet than…” It lands on “They are like unto children sitting in the marketplace, and calling one to another, and…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 3 questions, 4 stated contrasts, 4 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as prophet, baptized, greater, John, apparelled, baptism tie the complete block together. The central idea, “The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include God, John, Among, Baptist, Lord, Pharisees. Its number language includes one. The nearest hinge to the center comes in verse 26: “But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.” That detail helps separate the opening situation from what the passage changes next.

Words to trace: prophet, baptized, greater, John, apparelled, baptism

Verse-by-verse path

  1. Luke 7:25

    “But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

  2. Luke 7:26

    “But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

  3. Luke 7:27

    “This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.

  4. Luke 7:28

    “For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.

  5. Luke 7:29

    “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.” Naming John keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  6. Luke 7:30

    “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.” Naming Pharisees keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  7. Luke 7:31

    “And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

  8. Luke 7:32

    “They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto…” The number one makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.

Luke 7:25-32

King James Version

25But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings’ courts.

26But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

27This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

28For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

29And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

30But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

31And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

32They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

Luke 7:33-40

33–40: For John the Baptist came neither eating bread nor drinking wine; and ye…

Luke 7:33–40 opens with “For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.” and reaches “And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith…” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by feet, drinking, eating.

Deep dive

The movement opens with “For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a…” By verse 36, the text has turned to “And one of the Pharisees desired him that he would eat with him. And he went into the…” It lands on “And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 2 verses with a speech marker, 1 stated contrast. Those features reveal where the narrative slows down, speaks directly, or changes direction.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as feet, drinking, eating, house, Jesus, meat tie the complete block together. The central idea, “The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Pharisee, Jesus, Baptist, John, Master, Pharisees. Its number language includes one. The nearest hinge to the center comes in verse 35: “But wisdom is justified of all her children.” That detail helps separate the opening situation from what the passage changes next.

Words to trace: feet, drinking, eating, house, Jesus, meat

Verse-by-verse path

  1. Luke 7:33

    “For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.

  2. Luke 7:34

    “The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of…” Naming Son keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  3. Luke 7:35

    “But wisdom is justified of all her children.” The line’s distinctive content terms include children, justified, wisdom. Its relationship to verses 34 and 36 shows what work it does in this passage.

  4. Luke 7:36

    “And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down…” The number one makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.

  5. Luke 7:37

    “And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house…” Naming Jesus and Pharisee keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  6. Luke 7:38

    “And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of…” The line’s distinctive content terms include feet, anointed, began. Its relationship to verses 37 and 39 shows what work it does in this passage.

  7. Luke 7:39

    “Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet…” Naming Pharisee keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  8. Luke 7:40

    “And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.” Naming Jesus and Master keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

Luke 7:33-40

King James Version

33For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

34The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

35But wisdom is justified of all her children.

36And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.

37And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,

38And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

39Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.

40And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

Luke 7:41-48

41–48: There was a certain creditor which had two debtors: the one owed five…

Luke 7:41–48 opens with “There was a certain creditor which had two debtors: the one owed five hundred pence, and the…” and reaches “And he said unto her, Thy sins are forgiven.” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by feet, woman, forgiven.

Deep dive

The movement opens with “There was a certain creditor which had two debtors: the one owed five hundred pence, and the…” By verse 44, the text has turned to “And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine…” It lands on “And he said unto her, Thy sins are forgiven.” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 3 verses with a speech marker, 2 questions, 4 stated contrasts. Those features reveal where the narrative slows down, speaks directly, or changes direction.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as feet, woman, forgiven, forgave, gavest, head tie the complete block together. The central idea, “The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Simon, Thou, Her, Seest, Tell, Thy. Its number language includes two, one, five, hundred, fifty. The nearest hinge to the center comes in verse 44: “And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my…” That detail helps separate the opening situation from what the passage changes next.

Words to trace: feet, woman, forgiven, forgave, gavest, head

Verse-by-verse path

  1. Luke 7:41

    “There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.” The number two makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.

  2. Luke 7:42

    “And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

  3. Luke 7:43

    “Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.” Naming Simon and Thou keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  4. Luke 7:44

    “And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

  5. Luke 7:45

    “Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.” Naming Thou keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  6. Luke 7:46

    “My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.” The line’s distinctive content terms include anoint, anointed, didst. Its relationship to verses 45 and 47 shows what work it does in this passage.

  7. Luke 7:47

    “Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.

  8. Luke 7:48

    “And he said unto her, Thy sins are forgiven.” Naming Thy keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

Luke 7:41-48

King James Version

41There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

42And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

43Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

44And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

45Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.

46My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

47Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.

48And he said unto her, Thy sins are forgiven.

Luke 7:49-50

49–50: They that sat at meat with him began to say within themselves, Who is…

Luke 7:49–50 opens with “And they that sat at meat with him began to say within themselves, Who is this that forgiveth…” and reaches “And he said to the woman, Thy faith hath saved thee; go in peace.” by its final verse. That movement develops the focus on The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet, with particular weight carried by began, faith, forgiveth.

Deep dive

These two lines work as a pair. Verse 49 says “And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?” Verse 50 advances the thought with “And he said to the woman, Thy faith hath saved thee; go in peace.” What remains constant, and what changes, is the heart of the movement. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 1 question. Those features reveal where the narrative slows down, speaks directly, or changes direction.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as began, faith, forgiveth, meat, peace, saved tie the complete block together. The central idea, “The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Thy. The nearest hinge to the center comes in verse 49: “And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?” That detail helps separate the opening situation from what the passage changes next.

Words to trace: began, faith, forgiveth, meat, peace, saved

Verse-by-verse path

  1. Luke 7:49

    “And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

  2. Luke 7:50

    “And he said to the woman, Thy faith hath saved thee; go in peace.” Naming Thy keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

Luke 7:49-50

King James Version

49And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

50And he said to the woman, Thy faith hath saved thee; go in peace.

Questions to keep in mind while reading

  1. Watch what Jesus says and does, and how people respond.
  2. Trace kingdom, discipleship, opposition, cross, and resurrection in the evangelist’s own sequence.
  3. Let later doctrine clarify the scene without erasing its immediate setting.

Text first

Where readers differ

The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.

The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.

Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.

Questions beneath the surface

  1. What account of God, human freedom, responsibility, and the good life emerges from Luke 7?
  2. Which tension does the chapter refuse to resolve quickly?
  3. What changes when the chapter is read as part of the whole canon rather than as an isolated moral story?
  4. Where might a sincere reader confuse a familiar tradition with something the text states directly?

Questions for serious personal contemplation

These open-ended questions make room for tension, honest response, prayer, and conclusions that remain accountable to the chapter.

Observe without rushing

  1. What part of Luke 7 makes you stop, feel unsettled, or feel surprised, and why?

  2. Which detail in the passage would be easiest to overlook? How does that detail change your understanding?

  3. Where do you see tension between what happens and this focus: The centurion’s messengers, the widow’s son raised at Nain, John’s questions answered, and the woman anointing Jesus’ feet?

  4. What important question does the passage leave open instead of resolving quickly?

Examine your inner life honestly

  1. Which person, response, fear, or desire in the passage feels most like your own life right now?

  2. What assumption about God, other people, or yourself does this text challenge?

  3. Which part would you rather soften, avoid, or explain away too quickly? What might that reaction reveal?

  4. If this Scripture could ask you one direct question, what do you think it would ask?

Respond with wisdom and courage

  1. What do you need to remember, confess, grieve, thank God for, or trust after reading this passage?

  2. How might another faithful person read this situation differently without ignoring the text?

  3. What obedient response would be costly, uncomfortable, or slow, yet still faithful to Scripture?

  4. What question will you carry into prayer this week, and which verses will you keep in front of you?