Then Azarias standing up prayed in this manner, and opening his mouth in the midst of the fire, he said:34 Deliver us not up for ever, we beseech thee, for thy name’s sake, and abolish not thy covenant.35 And take not away thy mercy from us for the sake of Abraham thy beloved, and Isaac thy servant, and Israel thy holy one:36 To whom thou hast spoken, promising that thou wouldst multiply their seed as the stars of heaven, and as the sand that is on the sea shore.37 For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins.38 Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of firstfruits before thee,39 That we may find thy mercy: nevertheless in a contrite heart and humble spirit let us be accepted.40 As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee.41 And now we follow thee with all our heart, and we fear thee, and seek thy face.42 Put us not to confusion, but deal. with us according to thy meekness, and according to the multitude of thy mercies.43 And deliver us according to thy wonderful works, and give glory to thy name, O Lord:44 And let all them be confounded that shew evils to thy servants, let them be confounded in all thy might, and let their strength be broken.45 And let them know that thou art the Lord, the only God, and glorious over all the world.
If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, did see God; but if what they did see were similitudes of the splendour of the Lord, and prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, "No man hath seen God at any time." But His Word, as He Himself willed it, and for the benefit of those who beheld, did show the Father's brightness, and explained His purposes (as also the Lord said: "The only-begotten God, which is in the bosom of the Father, He hath declared [Him];" and He does Himself also interpret the Word of the Father as being rich and great); not in one figure, nor in one character, did He appear to those seeing Him, but according to the reasons and effects aimed at in His dispensations, as it is written in Daniel. For at one time He was seen with those who were around Ananias, Azarias, Misael, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: "And the appearance of the fourth," it is said, "was like to the Son of God." At another time [He is represented as] "a stone cut out of the mountain without hands," and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. "His dominion," it is said, "is an everlasting dominion, and His kingdom shall not perish."
And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, and sat down to meat.37 And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee’s house, brought an alabaster box of ointment;38 And standing behind at his feet, she began to wash his feet, with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment.†39 And the Pharisee, who had invited him, seeing it, spoke within himself, saying: This man, if he were a prophet, would know surely who and what manner of woman this is that toucheth him, that she is a sinner.40 And Jesus answering, said to him: Simon, I have somewhat to say to thee. But he said: Master, say it.41 A certain creditor had two debtors, the one who owed five hundred pence, and the other fifty.42 And whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loveth him most?43 Simon answering, said: I suppose that he to whom he forgave most. And he said to him: Thou hast judged rightly.44 And turning to the woman, he said unto Simon: Dost thou see this woman? I entered into thy house, thou gavest me no water for my feet; but she with tears hath washed my feet, and with her hairs hath wiped them.45 Thou gavest me no kiss; but she, since she came in, hath not ceased to kiss my feet.46 My head with oil thou didst not anoint; but she with ointment hath anointed my feet.47 Wherefore I say to thee: Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less.48 And he said to her: Thy sins are forgiven thee.49 And they that sat at meat with him began to say within themselves: Who is this that forgiveth sins also?50 And he said to the woman: Thy faith hath made thee safe, go in peace.†
As if He said, To provide water is easy, to pour forth tears is not easy. Thou hast not provided even what was at hand, she hath poured forth what was not at hand; for washing my feet with her tears, she washed away her own stains. She wiped them with her hair, that so she might draw to herself the sacred moisture, and by that by which she once enticed youth to sin, might now attract to herself holiness.
But the Lord not hearing his words, but perceiving his thoughts, shewed Himself to be the Lord of Prophets, as it follows, And Jesus answering said unto him, Simon, I have something to say unto thee.
As if He said, Nor art thou without debts. What then! If thou art involved in fewer debts, boast not thyself, for thou art still in need of pardon. Then He goes on to speak of pardon, And when they had nothing to pay, he freely forgave them both.
But it more frequently happens that he who has sinned much is purified by confession, but he who has sinned little, refuses from pride to come to be healed thereby. Hence it follows, But to whom little is forgiven, the same loveth little.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)