Luke 7 37

Luke 7:37 kjv

And, 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,

Luke 7:37 nkjv

And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil,

Luke 7:37 niv

A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisee's house, so she came there with an alabaster jar of perfume.

Luke 7:37 esv

And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee's house, brought an alabaster flask of ointment,

Luke 7:37 nlt

When a certain immoral woman from that city heard he was eating there, she brought a beautiful alabaster jar filled with expensive perfume.

Luke 7 verses

Luke 7 37 Meaning

Luke 7:37 describes the entry of a woman, publicly known as a sinner, into the house of a Pharisee where Jesus was dining. She came bearing an expensive alabaster flask of ointment, indicating her purpose to approach Jesus with a valuable offering despite her scandalous reputation and the highly structured social setting. This verse sets the stage for a profound demonstration of radical grace, forgiveness, and the nature of true devotion in contrast to superficial righteousness.

Luke 7 37 Context

Luke Chapter 7 opens with Jesus healing the centurion's servant, demonstrating His authority over sickness and showing His concern for Gentiles. Following this, Jesus raises a widow's son from the dead in Nain, further establishing His divine power and compassion. These miracles precede the inquiry from John the Baptist, asking if Jesus is "the One who is to come." Jesus responds by pointing to His works, including the good news being preached to the poor. The immediate context of verse 37 is a dinner invitation Jesus receives from Simon, a Pharisee. Pharisees were a highly esteemed Jewish religious group, strict in their observance of the Law. The dinner setting typically implied a degree of social acceptance and hospitality. However, the unexpected arrival of a publicly known sinner dramatically interrupts this social norm, setting the stage for a stark contrast in perspectives and an powerful lesson about God's mercy. Culturally, Jewish society had distinct boundaries, especially regarding "sinners" (often prostitutes or tax collectors), who were largely shunned due to their perceived ritual impurity and moral transgressions. To even be near such a person could incur defilement. The woman's bold action, entering a Pharisee's home, demonstrated deep desperation and devotion, defying societal expectations and risking public humiliation.

Luke 7 37 Word analysis

• And behold (καὶ ἰδοὺ - kai idou): This Greek phrase is a literary device often used by Luke. It signals to the reader that something significant, unexpected, or divinely orchestrated is about to happen, drawing immediate attention to the character or event introduced.
• a woman (γυνὴ - gynē): She is unnamed throughout the narrative, which emphasizes her universal representativeness and allows the focus to remain on her actions and status rather than her identity. Her anonymity also contrasts with Simon, who is explicitly named, highlighting the difference in their public standing.
• of the city (ἐν τῇ πόλει - en tē polei): This phrase indicates her public presence and implies that her reputation was widely known in the community. It means she wasn't an obscure outsider but someone locally recognized, which further underscores the scandalous nature of her entrance.
• who was a sinner (ἥτις ἦν ἁμαρτωλός - hētis ēn hamartōlos):
  • ἁμαρτωλός (hamartōlos): In this specific context, "sinner" goes beyond general human sinfulness (Rom 3:23). It denotes someone publicly recognized as living in a state of serious, open sin, often associated with a profession such as a prostitute or a tax collector who regularly transgressed Mosaic Law and social norms.
  • This public designation as "a sinner" implies her social ostracization and the judgment she constantly faced, making her act of approach especially courageous and desperate. It also sets up a stark polemic against the Pharisaical understanding of purity and who was worthy of divine favor. Jesus, by accepting her, challenges the very foundations of their social and religious hierarchy.
• when she learned (ἐπιγνοῦσα - epignousa): Derived from epiginōskō, meaning "to know thoroughly," "to perceive clearly," or "to recognize completely." This is a stronger form of "to know" than simply ginōskō. It suggests that her understanding of Jesus – His character, His compassion for sinners, and perhaps His teaching about forgiveness – was not superficial but profound, compelling her to act decisively.
• that he was reclining at table (ὅτι ἀνάκειται - hoti anakeitai):
  • ἀνάκειται (anakeitai): The verb anakimai means "to recline at a table." This was the common posture for formal meals in the Greco-Roman world and among the Jews of that period. Guests would recline on couches, resting on their left elbow, leaving their feet stretched out behind them.
  • This detail is crucial because it implies intimate fellowship. To share a meal while reclining meant shared acceptance. The fact that her action occurred while He was in this vulnerable and public position further amplifies the audacity and desperation of her approach. Her position at Jesus' feet, behind Him as He reclined, was the most accessible point.
• in the Pharisee’s house (ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου - en tē oikia tou Pharisaiou): This detail creates a powerful contrast and intensifies the social drama. Pharisees were meticulously concerned with ritual purity and avoided contact with "sinners." For this woman, a known sinner, to enter such a household without an invitation, would have been deeply scandalous and socially unacceptable, signifying her utter disregard for social conventions in pursuit of Jesus. This sets the stage for the dramatic confrontation between societal norms and divine grace.
• brought (κομίσασα - komisasa): From komizō, meaning "to bring," "to convey," or "to carry carefully." It suggests a deliberate, purposeful act of bringing something of value.
• an alabaster flask of ointment (ἀλάβαστρον μύρου - alabastron myrou):
  • ἀλάβαστρον (alabastron): An alabaster flask was a common, often ornate vessel made from a soft, usually white, translucent stone, believed to preserve perfume effectively. Such flasks typically had a narrow neck, sometimes sealed to keep the precious contents secure, and would be broken or unstoppered for use.
  • μύρου (myrou): This refers to fragrant oil or perfume, typically expensive and highly prized. It often contained costly ingredients like nard (as in Jn 12:3). This flask of ointment represented a very significant, perhaps life-saving, possession or investment for a woman, potentially her dowry or life's savings. Its offering underscores the magnitude of her devotion and sacrifice. The act of bringing it was itself a powerful statement of offering her most valued earthly possession.

• A woman...who was a sinner...in the Pharisee's house: This phrase group establishes the central tension of the narrative: the collision of societal rejection (the sinner and her setting) with divine welcome (Jesus' presence). It highlights the Pharisee's expected condemnation versus Jesus' anticipated compassion.
• When she learned...he was reclining at table...brought an alabaster flask: This series of actions portrays her determination and preparedness. Her knowledge (epignousa) of Jesus spurred her to action. The act of bringing a costly item implies her understanding that access to Jesus would involve sacrifice and profound reverence. It’s an act of worship prepared from her innermost being.

Luke 7 37 Bonus section

The anonymity of the "sinner woman" in this passage has led to much discussion, with some traditions wrongly equating her with Mary Magdalene or Mary of Bethany. However, the Gospels clearly distinguish between these figures and their actions (Luke 8:2, John 12:1-8). The deliberate lack of a name for this woman in Luke's account might serve to emphasize her universal status as a representative of all deeply repentant sinners, rather than focusing on an individual identity. Her presence at Jesus' feet (as detailed in the subsequent verses) resonates with biblical imagery of discipleship and humble reverence (Deut 33:3, Lk 10:39; Acts 22:3), illustrating that even the socially ostracized can attain a profound spiritual posture before the Christ.

Luke 7 37 Commentary

Luke 7:37 acts as a powerful introduction to a pivotal scene in Jesus' ministry. It unveils the stark contrast between human judgment and divine compassion. The unnamed woman, universally known as "a sinner," defies every social convention by boldly entering a Pharisee's house, a domain of purity where her presence would have been scandalous and unwelcome. Her act of seeking Jesus, driven by deep spiritual hunger rather than social acceptance, highlights a crucial aspect of faith: authentic repentance often disregards human barriers in pursuit of divine grace. The detail of the "alabaster flask of ointment" signifies not just a valuable possession, but a costly offering—an outward manifestation of her inward surrender and desperate hope. It foreshadows the profound humility and lavish devotion she is about to display, inviting readers to consider whose offerings truly please God: the religiously upright, or the penitent heart laid bare. Her courageous approach anticipates Jesus' radical acceptance, which prioritizes the condition of the heart over social status or adherence to external purity laws, laying the foundation for the profound lesson on forgiveness and love that follows.