Luke 7 — Clausal Layout (English)

independentparticipialrelativecausecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

The centurion's servant — faith not found in Israel 7:1–10

vv. 1–5 — the first embassy: the elders plead the centurion's worthiness

When he had completed all his sayings in the hearing of the people,conditional — temporal ἐπειδή (typed cnd; no temporal key) — closes the Sermon on the Plain (6:20–49); leans on εἰσῆλθεν

he entered Capernaum.independent — the scene set — the garrison town, stage for a Gentile's faith

Now a certain centurion's servant, being sick, was about to die,independent — the need — κακῶς ἔχων the sickness idiom; ἤμελλεν τελευτᾶν, death impending

who was dear to him.relative — ἔντιμος — the slave prized; the affection motivates the embassies

And hearing about Jesus,participial — preposed aorist participle — leans on ἀπέστειλεν; faith begins from hearsay

he sent to him elders of the Jews,independent — the first delegation — only Luke has the centurion act wholly through intermediaries

asking himparticipial — the request carried by the embassy

that he would come and bring his servant safely through.content — ὅπως-complement after a verb of asking — διασώσῃ, the intensive διά- of complete rescue

And they, arriving before Jesus,participial — preposed circumstantial — leans on παρεκάλουν

kept pleading with him earnestly,independent — iterative imperfect — the elders press the case

saying:participial — speech-participle with recitative ὅτι — the elders' voice

'He is worthycontent — ἄξιος — the elders' verdict of merit, soon overturned by the man's own οὐ ἱκανός (v. 6)

for whom you should grant this,relative — relative unfolding the worthiness — dative of advantage ᾧ

for he loves our nation,cause — the γάρ ground — civic benefaction as the elders' measure of merit

and he himself built us the synagogue.'cause — coordinate ground — intensive αὐτός: he personally funded it

vv. 6–8 — the second embassy: 'I am not worthy — say a word'

And Jesus went with them.independent — progressive imperfect — the journey toward the house begins

But when he was already not far from the house,participial — genitive absolute — forward-leaning; the scene held at the threshold

the centurion sent friends,independent — the second delegation — friends now, to halt the approach he had requested

saying to him:participial — λέγων — the centurion's own words carried by others' mouths

'Lord,content — verbless vocative — κύριε with weight on Gentile lips

do not trouble yourself,content — present prohibition — stop the coming already under way

for I am not worthycause — the γάρ ground — οὐ ἱκανός reverses the elders' ἄξιος (v. 4)

that you should enter under my roof;content — epexegetic ἵνα defining ἱκανός — 'my' roof, the unfit place (cf. Matt 8:8)

therefore I did not count even myself worthy to come to you;content — διό draws the inference — only Luke: he did not presume even to come in person

but say it with a word,content — the heart of the pericope — the bare word trusted to act at a distance

and let my servant be healed.content — third-person imperative — the word's result commanded into being

For I too am a man set under authority,cause — the καὶ γάρ ground — he reasons from below: even a subordinate's word moves men

having soldiers under myself,participial — under authority, yet wielding it — the analogy's two sides

and I say to this one,cause — the analogy enacted — three commands follow, each with its result

'Go,'content — the first order

and he goes,cause — the word obeyed — coordinate in the γάρ ground

and to another,cause — elliptical — λέγω carried over

'Come,'content — the second order

and he comes,cause — the second obedience

and to my slave,cause — elliptical again — the third addressee

'Do this,'content — the third order

and he does it.'cause — the catena closes — so, he infers, Jesus' word commands the sickness

vv. 9–10 — the verdict and the distant cure

And Jesus, hearing these things,participial — preposed aorist participle — leans on ἐθαύμασεν

marveled at him,independent — Jesus' astonishment — of him only here and Mark 6:6

and turning to the crowd following him,participial — preposed participle — the verdict addressed over the messengers' heads; leans on εἶπεν

he said:independent — the pronouncement the episode centers on

'I tell you,content — the saying-formula — a weighty word follows

not even in Israel have I found such faith.'content — fronted οὐδὲ ἐν τῷ Ἰσραήλ — the Gentile's faith outstrips the covenant people's

And returning to the house,participial — preposed circumstantial — leans on εὗρον

those who had been sent found the servant well.independent — ὑγιαίνοντα — the cure confirmed at a distance; the word-only faith vindicated

The widow of Nain's son raised 7:11–17

vv. 11–12 — the two processions meet at the gate

And it came to pass soon afterward that he went to a town called Nain,independent — Lukan ἐγένετο-frame with asyndetic ἐπορεύθη — ἐν τῷ ἑξῆς printed against ἐν τῇ ἑξῆς ('the next day'); Nain named only here

and his disciples and a large crowd were traveling with him.independent — progressive imperfect — the living procession, about to meet the dead one

And as he drew near to the gate of the town,conditional — temporal ὡς (typed cnd; no temporal key) — leans on the ἰδού-clause below

behold, a dead man was being carried out, the only son of his mother,independent — apodotic καί with ἰδού — μονογενής: the sole son, total loss

and she was a widow,independent — the pathos piled up — no husband, now no son, no support

and a considerable crowd of the town was with her.independent — the mourning crowd — two ὄχλοι face each other at the gate

vv. 13–15 — compassion, the touch, the word to the dead

And seeing her, the Lordparticipial — preposed participle — leans on ἐσπλαγχνίσθη; ὁ κύριος, Luke's narrative title for Jesus

was moved with compassion over her,independent — σπλαγχνίζομαι — the visceral mercy that motivates the unsought miracle

and said to her:independent — the first word is to the mother, not the corpse

'Do not weep.'content — present prohibition — 'stop weeping': the command grief cannot obey until v. 15

And coming up,participial — preposed circumstantial — leans on ἥψατο

he touched the bier,independent — ἥψατο — the defiling touch (Num 19:11) made life-giving

and the bearers stood still,independent — ingressive aorist — the procession halts at the touch

and he said:independent — the address to the dead man himself

'Young man,content — verbless vocative — the corpse addressed as a hearer

I say to you,content — emphatic σοί — the sovereign performative

arise.'content — ἐγέρθητι — the resurrection imperative, one word over death

And the dead man sat upindependent — ὁ νεκρός still the grammatical subject — the paradox in the syntax

and began to speak,independent — speech as proof of life

and he gave him to his mother.independent — verbal echo of Elijah at Zarephath (1 Kgs 17:23 LXX) — the prophet-typology the crowd names next

vv. 16–17 — fear, doxology, and the spreading report

And fear seized them all,independent — numinous awe — φόβος the right response to visitation

and they glorified God,independent — inceptive imperfect — the doxology breaks out

saying:participial — speech-participle with recitative ὅτι — the crowd's twofold cry

'A great prophet has risen among us,'content — the Elijah/Elisha typology voiced — ἠγέρθη ironically the raising-verb

and, 'God has visited his people.'content — ἐπισκέπτομαι — the divine visitation of the Benedictus (1:68, 78)

And this report about him went out in all Judea and in all the surrounding region.independent — summary notice — the λόγος travels, reaching John's prison in v. 18

John's question and Jesus' answer in deeds 7:18–23

vv. 18–20 — the question commissioned and delivered verbatim

And John's disciples reported to him about all these things.independent — the reports of v. 17 reach the imprisoned John (3:20)

And summoning two of his disciples, Johnparticipial — preposed aorist participle — leans on ἔπεμψεν (v. 19); two, the legal pair of witnesses

sent them to Jesus,independent — πρὸς τὸν Ἰησοῦν printed with NA28/SBLGNT against THGNT's πρὸς τὸν κύριον — the crux noted

saying:participial — the commissioned message

'Are you the Coming One,content — ὁ ἐρχόμενος — the messianic title (Ps 118:26; Mal 3:1); emphatic Σύ

or shall we look for another?'content — deliberative — John's judgment-expectation seeking confirmation

And the men, coming to him,participial — preposed circumstantial — leans on εἶπαν

said:independent — the delivery — the question now repeated word for word

'John the Baptist has sent us to you,content — the credential stated inside the message

saying:participial — speech within relayed speech — John's words quoted inside the messengers' report

'Are you the Coming One,content — the question verbatim — Luke's doubling underlines its gravity

or shall we look for another?''content — the second beat of the doubled question

vv. 21–23 — the answer: deeds first, then the Isaianic catalogue

In that hour he healed many of diseases and afflictions and evil spirits,independent — only Luke — the answer begins as a salvo of works the messengers watch

and to many who were blind he granted sight.independent — ἐχαρίσατο — sight given as free grace; the catalogue's first item pre-enacted

And answering,participial — preposed pleonastic participle — leans on εἶπεν

he said to them:independent — the verbal answer, resting on the visible one

'Go and report to Johncontent — the messengers made witnesses — ἀπαγγείλατε returns their own verb (v. 18)

what you have seen and heard:relative — headless relative — eyewitness testimony, not speculation

the blind see again,content — Isa 35:5; 61:1 — the catalogue of the messianic age begins

the lame walk,content — Isa 35:6 — the leaping lame

lepers are cleansedcontent — beyond Isaiah — the Elisha-sign (2 Kgs 5) added to the catalogue

and the deaf hear,content — Isa 35:5 — the opened ears

the dead are raised,content — Isa 26:19 — and just enacted at Nain (vv. 11–17)

the poor have good news preached to them;content — Isa 61:1 — the climax, echoing the Nazareth manifesto (4:18)

and blessed is he,content — the closing beatitude — gently addressed to John's perplexity

whoever is not offended at me.'relative — indefinite relative (ὃς ἐάν + subjunctive) — not tripped up by a non-judging Messiah

Jesus' testimony to John — more than a prophet 7:24–30

vv. 24–26 — the three questions: reed, courtier, prophet

And when the messengers of John had departed,participial — genitive absolute — forward-leaning; the defense of John begins once his men are gone

he began to speak to the crowds about John:independent — the speech-frame for the whole testimony (vv. 24–28)

'What did you go out into the wilderness to behold?content — the first of three τί ἐξήλθατε questions — the crowds' own pilgrimage interrogated

A reed shaken by the wind?content — elliptical foil — the wavering man John was not; his question (v. 19) is not vacillation

But what did you go out to see?content — the second question — ἀλλά raising the stakes

A man clothed in soft garments?content — elliptical foil — the courtier John was not; the camel-hair ascetic implied

Behold, those in splendid clothing and luxury are in royal palaces.content — the wry aside — soft robes live in palaces, and a palace holds John prisoner (3:20)

But what did you go out to see?content — the third question — the refrain builds to its answer

A prophet?content — elliptical — at last the right category

Yes, I tell you,content — the affirmation — and immediately its surpassing

and more than a prophet.content — elliptical — περισσότερον: the category itself exceeded, grounded in v. 27

vv. 27–28 — the Malachi citation and the kingdom-paradox

This is hecontent — the identification — John located in Scripture

about whom it is written:relative — the citation formula — γέγραπται, the perfect of abiding authority

'Behold, I send my messenger before your face,content — Mal 3:1 with Exod 23:20 coloring — the σου: the way prepared before Jesus

who will prepare your way before you.'relative — the forerunner's task — John is the eschatological ἄγγελος, hence more than a prophet

I tell you,content — the saying-formula renewed for the paradox

among those born of women none is greater than John;content — the superlative verdict — some witnesses add προφήτης after μείζων, a secondary expansion not read here

yet the least in the kingdom of God is greater than he.'content — the paradox — the least insider exceeds the greatest forerunner; epochs, not persons, compared

vv. 29–30 — the narrator's aside: two verdicts on God's purpose

And all the people, hearing, and the tax collectors declared God just,independent — read as the narrator's parenthesis (with most interpreters), not Jesus' continued words — the crux named; ἐδικαίωσαν: they acknowledged God's saving rightness

having been baptized with the baptism of John;participial — means/cause — the cognate accusative; submission to John was submission to God's plan

but the Pharisees and the lawyers rejected God's purpose for themselves,independent — the dark counterpart — ἀθετέω: they set aside the βουλή; εἰς ἑαυτούς, to their own loss

not having been baptized by him.participial — the negated participle — the refusal of the rite was the rejection of the purpose

This generation — children in the marketplace 7:31–35

vv. 31–32 — the double question and the simile

'To what then shall I compare the people of this generation,independent — deliberative future — οὖν draws the inference from the divided response (vv. 29–30); the introductory εἶπεν δὲ ὁ κύριος of later witnesses is not read

and what are they like?independent — the doubled rhetorical question — the parable-opening formula

They are like children sitting in the marketplace and calling to one another,independent — the simile — peevish children whom no tune will satisfy

who say:relative — neuter plural subject with singular verb — the frame for the children's complaint

'We played the flute for you,content — the wedding-game refused — the flute is Jesus' register (v. 34)

and you did not dance;content — the first refusal

we sang a dirge,content — the funeral-game refused — the dirge is John's register (v. 33)

and you did not weep.'content — the second refusal — neither mode answered

vv. 33–35 — the application: John, the Son of Man, and Wisdom's children

For John the Baptist has comecause — the γάρ application — perfect ἐλήλυθεν: his coming an abiding fact

neither eating bread nor drinking wine,participial — manner participles — the ascetic dirge

and you say:cause — the generation's verdict on the dirge

'He has a demon.'content — asceticism slandered as possession

The Son of Man has comecause — the matched pair — the title beside John's name, both rejected

eating and drinking,participial — manner participles — the festive flute of table-fellowship

and you say:cause — the generation's verdict on the flute

'Behold, a man, a glutton and a drunkard,content — verbless exclamation — the slander (cf. Deut 21:20, the rebellious son)

a friend of tax collectors and sinners!'phrase modifier — verbless apposition — the intended insult the Gospel wears as a title

Yet wisdom is justified by all her children.'independent — gnomic aorist — Wisdom (behind both John and Jesus) vindicated by all who receive her; τέκνων the firm reading against Matthew's ἔργων; ἐδικαιώθη echoes ἐδικαίωσαν (v. 29)

The sinful woman and Simon the Pharisee — the two debtors 7:36–50

vv. 36–38 — the table, the woman, the cascade of devotion

Now one of the Pharisees kept asking himindependent — iterative imperfect — the invitation pressed; a Pharisee's table, the scene of the contrast

that he would eat with him;content — ἵνα-complement after a verb of asking — the content of the request

and entering the Pharisee's house,participial — preposed circumstantial — leans on κατεκλίθη

he reclined at table.independent — κατεκλίθη — reclining feet-outward: the posture that gives the woman her access

And behold, a woman —independent — suspended presentative — ἰδού spotlights the intruder; her verb (ἤρξατο) waits until v. 38

who was in the town a sinner —relative — ἥτις qualitative — 'a sinner' publicly known, likely a prostitute

and learningparticipial — preposed aorist participle — leans on ἤρξατο (v. 38)

that he was reclining at table in the Pharisee's house,content — ὅτι-content with retained present — the news that draws her in

bringing an alabaster flask of ointment,participial — second preposed participle — costly μύρον carried on purpose; leans on ἤρξατο

and standing behind at his feet, weeping,participial — the last preposed participles — positioned at the couch's foot before the verb strikes

she began to wet his feet with her tears,independent — the suspended subject (v. 37) finds her verb — tears enough to wash with

and kept wiping them with the hair of her head,independent — iterative imperfect — hair unbound in public, shame spent on devotion

and kept kissing his feetindependent — iterative imperfect — καταφιλέω, fervent and repeated

and anointing them with the ointment.independent — the cascade completes — each act an unoffered courtesy Simon will hear named (vv. 44–46)

vv. 39–40 — Simon's inner objection, answered aloud

But the Pharisee who had invited him, seeing it,participial — preposed participle — leans on εἶπεν; ὁ καλέσας, the host as watcher

said within himself,independent — inner speech — the objection never voiced, yet answered (v. 40)

saying:participial — pleonastic speech-participle — the frame for the silent syllogism

'This man, if he were a prophet,conditional — second-class protasis inside inner speech — contrary to fact, in Simon's judgment; leans on ἐγίνωσκεν ἄν

would have knowncontent — the apodosis with ἄν — the irony: Jesus is about to show he knows Simon's very thoughts

who and what sort of woman this iscontent — indirect double question, copula elided — identity and character

who is touching him,relative — durative present — the touch, defiling in Simon's eyes, still going on

for she is a sinner.'cause — causal ὅτι unfolding ποταπή — the label that ends Simon's inquiry, and begins Jesus'

And Jesus, answering,participial — ἀποκριθείς — answering the unspoken thought, itself the prophetic act Simon denied

said to him:independent — the reply to what was said only ἐν ἑαυτῷ

'Simon,content — verbless vocative — the host named for the first time

I have something to say to you.'content — the courteous overture — the 'something' is the parable

And he says, 'Teacher, say it.'independent — historic present φησίν, postponed past the quote — Διδάσκαλε, the polite outsider's address

vv. 41–43 — the two debtors: the parable under Simon's own εἰπέ

'A certain moneylender had two debtors:content — the parable hangs under Simon's εἰπέ — the word he invited; dative of possession

the one owed five hundred denarii,content — a denarius a day's wage — nearly two years' earnings

and the other fifty.content — elliptical — ὤφειλεν carried over; the tenfold disparity

When they had nothing with which to repay,participial — genitive absolute — forward-leaning on ἐχαρίσατο; both equally insolvent

he freely forgave them both.content — ἐχαρίσατο — the χάρις-verb: cancellation as sheer grace

Which of them, then, will love him more?'content — the test question — love measured by forgiveness received, the principle about to be applied

Simon, answering,participial — preposed participle — leans on εἶπεν

said:independent — the judge answers — and judges himself

'I supposecontent — the wary hedge — Simon senses the trap

that it is the one to whom he forgave the more.'content — the correct verdict — elliptical, the copula understood

And he said to him:independent — the affirmation before the application

'You have judged rightly.'content — ἔκρινας — Simon's own judgment now the measure of what follows (cf. Nathan, 2 Sam 12:7)

vv. 44–46 — the three contrasts: water, kiss, oil

And turning to the woman,participial — preposed participle — leans on ἔφη; he faces her while speaking to Simon

he said to Simon:independent — the application delivered over the woman's head — to the one who needs it

'Do you see this woman?content — the question that reframes sight — Simon has seen only 'a sinner' (v. 39)

I entered your house;content — fronted σου — into 'your' house, where the courtesies were yours to give

water for my feet you did not give me,content — the first omission — foot-washing, the most basic hospitality

but she with her tears has wet my feetcontent — emphatic αὕτη against the omission — tears where water was withheld

and with her hair has wiped them.content — her hair for the absent towel — the first contrast complete

A kiss you did not give me,content — the second omission — the greeting-kiss of welcome

but she, from the time I came in, has not ceased kissing my feet.content — οὐ διέλιπεν καταφιλοῦσα — one omitted kiss against unceasing kisses, and on the feet

With oil you did not anoint my head,content — the third omission — common olive oil, for the head

but she with ointment has anointed my feet.content — costly μύρον for the feet against cheap ἔλαιον withheld from the head — the contrasts escalate

vv. 47–50 — the verdict: forgiveness, love, faith, peace

Therefore, I tell you,content — οὗ χάριν — the inference drawn from the three contrasts

her sins, her many sins, stand forgiven,content — perfect ἀφέωνται — a forgiveness already standing; αἱ πολλαί conceded, not minimized

for she loved much;cause — the crux — ὅτι read as evidential: her love the proof, not the price, of pardon, as the parable (v. 42) and v. 50 require

but he to whom little is forgiven,conditional — conditional relative (typed cnd) — forward-leaning on ὀλίγον ἀγαπᾷ; gnomic present

loves little.'content — the apodosis-maxim — Simon's small love diagnosed, his forgiveness left an open question

And he said to her:independent — at last he addresses the woman herself

'Your sins stand forgiven.'content — the perfect again — the declaration of what v. 47 argued; the divine prerogative that scandalizes (cf. 5:21)

And those reclining with him began to say among themselves:independent — the table murmurs — ἐν ἑαυτοῖς, like Simon's inner speech (v. 39)

'Who is this,content — the christological question — echoing 5:21: only God forgives sins

who even forgives sins?'relative — ascensive καί — the question left ringing, answered only by the authority just exercised

And he said to the woman:independent — the guests ignored — the closing word is hers

'Your faith has saved you;content — perfect σέσωκεν — faith, not love itself, the saving instrument: the ὅτι of v. 47 settled

go in peace.'content — the Lukan benediction — εἰς εἰρήνην, into shalom; the chapter closes on a dismissal into wholeness

Analysis. Luke 7 is narrative studded with speech, and the layout shows both registers. The mainline runs flush left in purple — Jesus enters Capernaum, goes with the elders, marvels; he touches the bier at Nain and the dead man sits up; the reports travel; he reclines at Simon's table — while Luke's fondness for the preposed circumstantial participle and the genitive absolute indents a forward-leaning line before verb after verb (ἀκούσας δέ, ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος, Ἀπελθόντων δὲ τῶν ἀγγέλων, μὴ ἐχόντων αὐτῶν ἀποδοῦναι). Speech always hangs blue (cnt) beneath its verb of saying, and this chapter is a study in relayed speech: the centurion never appears — the elders plead under λέγοντες and the friends deliver his words under λέγων, the οὐ ἱκανός confession overturning the elders' ἄξιος, and his καὶ γάρ ground unfolding into the catena of quoted commands (Πορεύθητι — Ἔρχου — Ποίησον τοῦτο) all hanging beneath ἰαθήτω, the healing he reasons toward. John's question arrives twice verbatim, commissioned under λέγων and delivered under a second λέγων inside the messengers' report; Jesus' answer is first deeds (v. 21), then the Isaianic catalogue (Isa 35:5–6; 61:1) beneath ἀπαγγείλατε. His testimony to John runs as one speech under ἤρξατο λέγειν: the three τί ἐξήλθατε questions with their elliptical foils, the Mal 3:1 citation as content under γέγραπται, and the kingdom-paradox of v. 28. Verses 29–30 are laid as the narrator's aside (with most interpreters, against taking them as Jesus' continued words — the crux is named, not hidden), before the marketplace children, whose double γάρ application (John the ascetic, the Son of Man the feaster) hangs on ὅμοιοι. At Simon's table the layout takes the text's own cues: Simon's objection is inner speech (εἶπεν ἐν ἑαυτῷ λέγων) with a second-class protasis leaning on ἐγίνωσκεν ἄν; the two-debtors parable hangs, with quiet irony, beneath Simon's own εἰπέ — the word he invited; and the verdict of v. 47 is tagged for its famous crux: the ὅτι is read as evidential (her love the proof, not the price, of forgiveness), as the parable's logic (more forgiven → more love) and the closing Ἡ πίστις σου σέσωκέν σε require. The perfects ἀφέωνται and σέσωκεν — forgiveness and salvation already standing — close the chapter, with the guests' Τίς οὗτός ἐστιν; left ringing.