The Meaning of Luke 7:38 Explained

Luke 7:38

KJV: And 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.

YLT: and having stood behind, beside his feet, weeping, she began to wet his feet with the tears, and with the hairs of her head she was wiping, and was kissing his feet, and was anointing with the ointment.

Darby: and standing at his feet behind him weeping, began to wash his feet with tears; and she wiped them with the hairs of her head, and kissed his feet, and anointed them with the myrrh.

ASV: and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.

KJV Reverse Interlinear

And  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. 

What does Luke 7:38 Mean?

Verse Meaning

Jesus was probably reclining on a divan to eat with His head and arms close to the table and His feet stretched out away from it, as was customary at important meals. The woman"s sacrificial gift and her tears raise questions the text does not answer. Was she grateful to Jesus for some act of kindness that He had showed her, or was she seeking His help? By constantly kissing (Gr. katephilei, the imperfect tense) Jesus" feet the woman was expressing her affection, respect, and submission (cf. 1 Samuel 10:1). Normally people anointed the heads of others, not their feet.

Context Summary

Luke 7:36-50 - The Forgiven Sinner's Grateful Love
What a trio! Christ stands here as a manifestation of the divine love, as it comes among sinners. The love of God is not dependent on our merits; frankly, Luke 7:42, is "freely." It is not turned away by our sins: she is a sinner. It ever manifests itself as the clearing of debts. But it demands recognition and service: thou gavest me no kiss.
The woman represents those who penitently and lovingly recognize the divine love. She was not forgiven because of her love; but her love was the sign that she had been forgiven and recognized it. What will not God's love do! The tropical sun produces rare fruit. What Jesus did for her He can do for your many sins. Pardon will lead to much love, and love becomes the gate of knowledge and the source of obedience.
Simon, the Pharisee, stands for the unloving and self-righteous, who are ignorant of the love of God. They may be respectable in life, rigid in morality, unquestioned in orthodoxy, but what are these without love? See 1 Corinthians 13:1-13. Note the contrasts between thou and she, thy and her. [source]

Chapter Summary: Luke 7

1  Jesus finds a greater faith in the centurion;
10  heals his servant, being absent;
11  raises from death the widow's son at Nain;
18  answers John's messengers with the declaration of his miracles;
24  testifies to the people what opinion he held of John;
31  compares this generation to the children in the marketplaces,
36  and allowing his feet to be washed and anointed by a woman who was a sinner,
44  he shows how he is a friend to sinners, to forgive them their sins, upon their repentance

Greek Commentary for Luke 7:38

Standing behind at his feet [στασα οπισω παρα τους ποδας αυτου]
Second aorist active participle from ιστημι — histēmi and intransitive, first aorist εστησα — estēsa 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 She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (τοις δακρυσιν — tois dakrusin instrumental case of δακρυ — dakru) take the place of the ointment. [source]
Wiped them with the hair of her head [ταις τριχιν της κεπαλης αυτης εχεμασσεν]
Inchoative imperfect of an old verb εκμασσω — ekmassō 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 (John 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 (κατεπιλει — katephilei). Imperfect active of καταπιλεω — kataphileō to kiss repeatedly (force of κατα — kata), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal‘s father (Luke 15:20), of the kiss of Judas (Mark 14:45; Matthew 26:49), of the Ephesians esian elders (Acts 20:37). “ Kissing the feet was a common mark of deep reverence, especially to leading rabbis” (Plummer).Anointed them with the ointment Imperfect active again of αλειπω — aleiphō a very common verb. Χριω — Chriō has a more religious sense. The anointing came after the burst of emotional excitement. [source]
Kissed [κατεπιλει]
Imperfect active of καταπιλεω — kataphileō to kiss repeatedly (force of κατα — kata), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal‘s father (Luke 15:20), of the kiss of Judas (Mark 14:45; Matthew 26:49), of the Ephesians esian elders (Acts 20:37). “ Kissing the feet was a common mark of deep reverence, especially to leading rabbis” (Plummer). [source]
Anointed them with the ointment [ηλειπεν τωι μυρωι]
Imperfect active again of αλειπω — aleiphō a very common verb. Χριω — Chriō has a more religious sense. The anointing came after the burst of emotional excitement. [source]
At his feet behind []
The body of the guest rested on the couch; the feet were turned from the table toward the walls, and the left elbow rested on the table. [source]
Wash [βρέχειν]
More literally and better, as Rev., wet, as with rain. [source]
Wiped [ἐξέμασσεν]
See on Luke 5:2. [source]

Reverse Greek Commentary Search for Luke 7:38

Matthew 26:49 Kissed him [κατεφίλησεν]
The compound verb has the force of an emphatic, ostentatious salute. Meyer says embraced and kissed. The same word is used of the tender caressing of the Lord's feet by the woman in the Pharisee's house (Luke 7:38), of the father's embrace of the returned prodigal (Luke 15:20), and of the farewell of the Ephesian elders to Paul (Acts 20:37). [source]
Matthew 26:48 Gave them a sign [εδωκεν αυτοις σημειον]
Probably just before he reached the place, though Mark (Mark 14:44) has “had given” This same compound verb occurs in Luke 7:38 of the sinful woman, in Luke 15:20 of the Father‘s embrace of the Prodigal Son, and in Acts 20:37 of the Ephesian elders and Paul. [source]
Luke 5:2 Were washing []
From the sand and pebbles accumulated during the night's work. Luke uses four different words for washing or cleansing: πλύνω , here, see also Revelation 7:14; ἀπομάσσω , of wiping the dust from the feet, only at Luke 10:11; ἐκμάσσω , of the woman wiping Christ's feet with her hair, Luke 7:38, Luke 7:44; ἀπολούω , of washing away sins, Acts 22:16; λούω , of washing the prisoners' stripes and the body of Dorcas, Acts 16:33; Acts 9:37. The reading ἀποπλύνω is rejected by the best texts, so that ἀπομάσσω is the only one peculiar to Luke. All the words were common in medical language. [source]
Luke 10:11 Cleaveth [κολλητεντα]
First aorist passive participle of κολλαω — kollaō to cling as dust and mud do to shoes. Hence the orientals took off the sandals on entering a house.We wipe off (απομασσομετα — apomassometha). Middle voice of an old verb απομασσω — apomassō to rub off with the hands. Nowhere else in the N.T. But εκμασσω — ekmassō occurs in Luke 7:38, Luke 7:44.Against you Fine example of the dative of disadvantage (the case of personal interest, the dative). [source]
Luke 10:11 We wipe off [απομασσομετα]
Middle voice of an old verb απομασσω — apomassō to rub off with the hands. Nowhere else in the N.T. But εκμασσω — ekmassō occurs in Luke 7:38, Luke 7:44. [source]
Luke 5:2 Were washing [επλυνον]
Imperfect active, though some MSS. have aorist επλυναν — eplunan Vincent comments on Luke‘s use of five verbs for washing: this one for cleaning, απομασσω — apomassō for wiping the dust from one‘s feet (Luke 10:11), εκμασσω — ekmassō of the sinful woman wiping Christ‘s feet with her hair (Luke 7:38, Luke 7:44), απολουω — apolouō of washing away sins (symbolically, of course) as in Acts 22:16, and λουω — louō of washing the body of Dorcas (Acts 9:37) and the stripes of the prisoners (Acts 16:33). On “nets” see note on Matthew 4:18 and note on Mark 1:16. [source]
John 11:2 Anointed [ἀλείψασα]
Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
John 12:3 A pound [λιτραν]
Latin libra, late Koiné (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and John 19:39. Mark (Mark 14:3) and Matthew (Matthew 26:7) have alabaster cruse. Of ointment of spikenard “Of oil of nard.” See note on John 11:2 for μυρου — murou (also Matthew 26:7). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in Mark 14:3. Πιστικης — Pistikēs here and in Mark 14:3 probably means genuine Only two instances in the N.T. Very precious Old compound adjective Matthew (Matthew 26:7) has here βαρυτιμου — barutimou of weighty value (only N.T. instance). Anointed First aorist active indicative of αλειπω — aleiphō old word (Mark 16:1). The feet Mark (Mark 14:3) and Matthew (Matthew 26:7) have “his head.” Why not both, though neither Gospel mentions both? The Latin MS. fuldensis and the Syriac Sinatic do give both head and feet here. Wiped First aorist active indicative of εκμασσω — ekmassō old verb to wipe off already in John 11:2; Luke 7:38, Luke 7:44. With her hair Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7:37 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. Was filled with the odour of the ointment Effective first aorist passive of πληροω — plēroō and a natural result. [source]
Acts 1:1 Began [ἤρξατο]
This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to “all that Jesus did and taught.” In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves “to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher” (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. “The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth” (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (“Progress of Doctrine in the New TestamentLect. IV.): “Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men … . 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up.” [source]
James 5:17 He prayed fervently [προσευχομαι]
First aorist middle indicative of προσευχηι — proseuchomai and the instrumental case πευγειν πυγηι — proseuchēi (cognate substantive), after idiom for intensity in classical Greek, like του μη βρεχαι — pheugein phugēi to flee with all speed Genitive of the articular infinitive (μη — brexai first aorist active of ενιαυτους τρεις και μηνας εχ — brechō old verb, to moisten, Luke 7:38, to rain, Matthew 5:45) with negative mē used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result.For three years and six months Accusative of extent of time. [source]
James 5:17 That it might not rain [βρεχω]
Genitive of the articular infinitive (μη — brexai first aorist active of ενιαυτους τρεις και μηνας εχ — brechō old verb, to moisten, Luke 7:38, to rain, Matthew 5:45) with negative mē used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result. [source]
Revelation 7:17 Shall be their shepherd [παιμανει αυτους]
“Shall shepherd them,” future active of ποιμαινω — poimainō (from ποιμην — poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους — hodē gēsei autous). Future active of οδηγεω — hodēgeō old word (from οδηγος — hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης — zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω — exaleiphō old compound, to wipe out (εχ — ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]
Revelation 7:17 Unto fountains of waters of life [επι ζωης πηγας υδατων]
The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης — zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω — exaleiphō old compound, to wipe out (εχ — ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]
Revelation 7:17 Every tear [παν δακρυον]
Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]

What do the individual words in Luke 7:38 mean?

and having stood behind Him at the feet of Him weeping the tears she began to wet with the with the hairs of the head of her she was wiping [them] was kissing was anointing [them] with the fragrant oil
καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ἐξέμασσεν κατεφίλει ἤλειφεν τῷ μύρῳ

στᾶσα  having  stood 
Parse: Verb, Aorist Participle Active, Nominative Feminine Singular
Root: ἵστημι  
Sense: to cause or make to stand, to place, put, set.
ὀπίσω  behind  Him 
Parse: Adverb
Root: ὀπίσω 
Sense: back, behind, after, afterwards.
παρὰ  at 
Parse: Preposition
Root: παρά  
Sense: from, of at, by, besides, near.
πόδας  feet 
Parse: Noun, Accusative Masculine Plural
Root: πούς  
Sense: a foot, both of men or beast.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
κλαίουσα  weeping 
Parse: Verb, Present Participle Active, Nominative Feminine Singular
Root: κλαίω  
Sense: to mourn, weep, lament.
δάκρυσιν  tears 
Parse: Noun, Dative Neuter Plural
Root: δάκρυον  
Sense: a tear.
ἤρξατο  she  began 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: ἄρχω  
Sense: to be the first to do (anything), to begin.
βρέχειν  to  wet 
Parse: Verb, Present Infinitive Active
Root: βρέχω  
Sense: to moisten, wet, water.
τοὺς  with  the 
Parse: Article, Accusative Masculine Plural
Root:  
Sense: this, that, these, etc.
ταῖς  with  the 
Parse: Article, Dative Feminine Plural
Root:  
Sense: this, that, these, etc.
θριξὶν  hairs 
Parse: Noun, Dative Feminine Plural
Root: θρίξ 
Sense: the hair of the head.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
κεφαλῆς  head 
Parse: Noun, Genitive Feminine Singular
Root: κεφαλή  
Sense: the head, both of men and often of animals.
αὐτῆς  of  her 
Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐξέμασσεν  she  was  wiping  [them] 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: ἐκμάσσω  
Sense: to wipe off, to wipe away.
κατεφίλει  was  kissing 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: καταφιλέω  
Sense: to kiss much, kiss again and again, kiss tenderly.
ἤλειφεν  was  anointing  [them] 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: ἀλείφω  
Sense: to anoint.
τῷ  with  the 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
μύρῳ  fragrant  oil 
Parse: Noun, Dative Neuter Singular
Root: μύρον  
Sense: ointment.