Ewangelia Łukasza 7:47

Nowe Przymierze Zaremba

Dlatego posłuchaj: Mocno Mnie pokochała, bo przebaczono jej wiele grzechów. Komu mało się przebacza, słabo kocha.

Parallel Translations

Biblia Gdańska (1632)
Dlaczego, mówię tobie, odpuszczono jej wiele grzechów, gdyż wiele umiłowała; a komu mało odpuszczono, mało miłuje.

Nowa Biblia Gdańska (2012)
Dlatego ci mówię, odpuszczone są jej liczne grzechy, bo bardzo umiłowała. A komu jest mało odpuszczane mało miłuje.

Biblia Tysiąclecia
Dlaczego, mówię tobie, odpuszczono jej wiele grzechów, gdyż wiele umiłowała; a komu mało odpuszczono, mało miłuje.

Uwspółcześniona Biblia Gdańska
Dlatego mówię ci: Przebaczono jej wiele grzechów, gdyż bardzo umiłowała. A komu mało przebaczono, mało miłuje.

Biblia Brzeska (1563)
A dlategożci powiedam, że jej odpuszczono wiele grzechów i przetoż wiele umiłowała; ale komuć mało odpuszczają, mało miłuje.

Biblia Warszawska
Dlatego powiadam ci: Odpuszczono jej liczne grzechy, bo bardzo miłowała. Komu zaś mało się odpuszcza, mało miłuje.

Bible Verse Review
  from Treasury of Scripure Knowledge

Her: Luke 7:42, Luke 5:20, Luke 5:21, Exodus 34:6, Exodus 34:7

which: Isaiah 1:18, Isaiah 55:7, Ezekiel 16:63, Ezekiel 36:29-32, Micah 7:19, Acts 5:31, Romans 5:20, 1 Corinthians 6:9-11, 1 Timothy 1:14, 1 John 1:7

she: Luke 7:43, Matthew 10:37, John 21:15-17, 2 Corinthians 5:14, Galatians 5:6, Ephesians 6:24, Philippians 1:9, 1 John 3:18, 1 John 4:19, 1 John 5:3

Reciprocal: Exodus 32:30 - Ye have Psalms 32:5 - forgavest Psalms 103:3 - forgiveth Isaiah 29:24 - also Matthew 9:2 - be Matthew 20:16 - the last Mark 2:5 - he said Luke 1:77 - the Luke 7:41 - the one Luke 15:10 - one Luke 18:14 - went John 21:7 - when Romans 4:7 - General Romans 5:16 - but the free Romans 12:1 - by the Ephesians 1:7 - the forgiveness Colossians 1:14 - the 1 Timothy 1:16 - for a 1 John 2:12 - your

Gill's Notes on the Bible

Wherefore I say unto thee,.... Not "for this that she hath done", as the Persic version very wrongly renders it; not because she had washed Christ's feet with tears, and wiped them with her hairs, and kissed and anointed them, therefore her sins were forgiven; nor upon this account, and for those reasons did Christ say, or declare, that they were forgiven; but ου χαριν, "for this cause", or reason, he said this to Simon the Pharisee, to remove his objections, to rectify his mistakes, and stop his murmuring and complaining, by observing, that though she had been a great sinner, yet she was now not such an one as he took her to be; she was a pardoned sinner, and not that guilty and filthy creature he imagined; the guilt of all her sins was removed, and she was cleansed from all her filthiness:

her sins, which are many, are forgiven; though she was like the largest debtor in the parable, which owed five hundred pence, yet the whole score was cleared; though her sins were numerous, and attended with very aggravating circumstances, which denominated her a sinner in a very emphatic sense, a notorious one, yet they were all fully, and freely forgiven:

for she loved much; or "therefore she loved much": her great love was not the cause of the remission of her sins, but the full and free remission of her many sins, which had been, manifested to her, was the cause of her great love, and of her showing it in the manner she had done: that this is the sense of the words, is clear from the parable, and the accommodation of it to the present case, otherwise there would be no agreement. Upon relating the parable of the two debtors, Christ puts the question to Simon, which of the two it was most reasonable to think would love most? his answer is and which Christ approved of, he to whom most was forgiven; where, it is plain, that according to our Lord's sense, and even Simon's opinion of the case, that forgiveness is the cause, and love the effect; and that according as the forgiveness is of more or less, love is proportionate; and which is applied to the case in hand: this poor woman had been a great sinner; her many sins were pardoned; and therefore she expressed much love to him, from whom she had received her pardon by the above actions, and much more than Simon had done:

but to whom little is forgiven, the same loveth little; this is an accommodation of the other part of the parable, and has a very special respect to Simon, the Pharisee, whose debts, in his own opinion, were few or none, at least ten times less than this woman's; and he had little or no sense of the forgiveness of them, or of any obligation to Christ on that account; and therefore was very sparing of his love and respect, and even of common civilities to him.

Barnes' Notes on the Bible

Wherefore I say unto thee - As the result of this, or because she has done this; meaning by this that she had given “evidence” that her sins had been forgiven. The inquiry with Simon was whether it was proper for Jesus to “touch her” or to allow her to touch him, because she was such a sinner, Luke 7:39. Jesus said, in substance, to Simon, “Grant that she has been as great a sinner as you affirm, and even grant that if she had “continued so” it might be improper to suffer her to touch me, yet “her conduct” shows that her sins have been forgiven. She has evinced so much love for me as to show that she is no longer “such a sinner” as you suppose, and it is not, therefore, “improper” that she should be suffered to come near me.”

For she loved much - In our translation this would seem to be given as a reason why her sins had been forgiven - that she had loved much “before” they were pardoned; but this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love “succeeds,” not “precedes” forgiveness; and which nowhere supposes that sins are forgiven “because” we love God. It would be also contrary to the design of the Saviour here. It was not to show “why” her sins had been forgiven, but to show that she had given evidence that they actually “had” been, and that it was proper, therefore, that she should come near to him and manifest this love. The meaning may be thus expressed: “That her sins, so many and aggravated, have been forgiven - that she is no longer such a sinner as you suppose, is manifest from her conduct. She shows deep gratitude, penitence, love. Her conduct is the “proper expression” of that love. While you have shown comparatively little evidence that you felt that “your sins” were great, and comparatively little love at their being forgiven, “she” has shown that she “felt” hers to be great, and has loved much.”

To whom little is forgiven - He who feels that little has been forgiven - that his sins were not as great as those of others. A man’s love to God will be in proportion to the obligation he “feels” to him for forgiveness. God is to be “loved” for his perfections, apart from what he has “done” for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel - as Christians do - that they are the “chief of sinners,” will feel under infinite obligation to love God and their Redeemer, and that no “expression” of attachment to him can be “beyond” what is due.

Clarke's Notes on the Bible

Verse Luke 7:47. For she loved much — Or, THEREFORE she loved much. It appears to have been a consciousness of God's forgiving love that brought her at this time to the Pharisee's house. In the common translation her forgiveness is represented to be the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree. I have considered οτι here as having the sense of διοτι, therefore; because, to make this sentence suit with the foregoing parable, Luke 7:42-43, and with what immediately follows here, but he to whom little is forgiven loveth little, we must suppose her love was the effect of her being pardoned, not the cause of it. οτι seems to have the sense of therefore in Matthew 13:13; John 8:44; 1 Corinthians 10:17; and in the Septuagint, in De 33:52; Isaiah 49:19; Hosea 9:15; and Ecclesiastes 5:6. Both these particles are often interchanged in the New Testament.

Loved much - loveth little — That is, A man's love to God will be in proportion to the obligations he feels himself under to the bounty of his Maker.