Lukas 15:11-32
Konteks15:11 Then 1 Jesus 2 said, “A man had two sons. 15:12 The 3 younger of them said to his 4 father, ‘Father, give me the share of the estate 5 that will belong 6 to me.’ So 7 he divided his 8 assets between them. 9 15:13 After 10 a few days, 11 the younger son gathered together all he had and left on a journey to a distant country, and there he squandered 12 his wealth 13 with a wild lifestyle. 15:14 Then 14 after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for 15 one of the citizens of that country, who 16 sent him to his fields to feed pigs. 17 15:16 He 18 was longing to eat 19 the carob pods 20 the pigs were eating, but 21 no one gave him anything. 15:17 But when he came to his senses 22 he said, ‘How many of my father’s hired workers have food 23 enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned 24 against heaven 25 and against 26 you. 15:19 I am no longer worthy to be called your son; treat me 27 like one of your hired workers.”’ 15:20 So 28 he got up and went to his father. But while he was still a long way from home 29 his father saw him, and his heart went out to him; 30 he ran and hugged 31 his son 32 and kissed him. 15:21 Then 33 his son said to him, ‘Father, I have sinned against heaven 34 and against you; I am no longer worthy to be called your son.’ 35 15:22 But the father said to his slaves, 36 ‘Hurry! Bring the best robe, 37 and put it on him! Put a ring on his finger 38 and sandals 39 on his feet! 15:23 Bring 40 the fattened calf 41 and kill it! Let us eat 42 and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ 43 So 44 they began to celebrate.
15:25 “Now his older son was in the field. As 45 he came and approached the house, he heard music 46 and dancing. 15:26 So 47 he called one of the slaves 48 and asked what was happening. 15:27 The slave replied, 49 ‘Your brother has returned, and your father has killed the fattened calf 50 because he got his son 51 back safe and sound.’ 15:28 But the older son 52 became angry 53 and refused 54 to go in. His father came out and appealed to him, 15:29 but he answered 55 his father, ‘Look! These many years I have worked like a slave 56 for you, and I never disobeyed your commands. Yet 57 you never gave me even a goat 58 so that I could celebrate with my friends! 15:30 But when this son of yours 59 came back, who has devoured 60 your assets with prostitutes, 61 you killed the fattened calf 62 for him!’ 15:31 Then 63 the father 64 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 65 to celebrate and be glad, for your brother 66 was dead, and is alive; he was lost and is found.’” 67
Lukas 16:19-31
Konteks16:19 “There was a rich man who dressed in purple 68 and fine linen and who feasted sumptuously 69 every day. 16:20 But at his gate lay 70 a poor man named Lazarus 71 whose body was covered with sores, 72 16:21 who longed to eat 73 what fell from the rich man’s table. In addition, the dogs 74 came and licked 75 his sores.
16:22 “Now 76 the poor man died and was carried by the angels to Abraham’s side. 77 The 78 rich man also died and was buried. 79 16:23 And in hell, 80 as he was in torment, 81 he looked up 82 and saw Abraham far off with Lazarus at his side. 83 16:24 So 84 he called out, 85 ‘Father Abraham, have mercy on me, and send Lazarus 86 to dip the tip of his finger 87 in water and cool my tongue, because I am in anguish 88 in this fire.’ 89 16:25 But Abraham said, ‘Child, 90 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 91 16:26 Besides all this, 92 a great chasm 93 has been fixed between us, 94 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So 95 the rich man 96 said, ‘Then I beg you, father – send Lazarus 97 to my father’s house 16:28 (for I have five brothers) to warn 98 them so that they don’t come 99 into this place of torment.’ 16:29 But Abraham said, 100 ‘They have Moses and the prophets; they must respond to 101 them.’ 16:30 Then 102 the rich man 103 said, ‘No, father Abraham, but if someone from the dead 104 goes to them, they will repent.’ 16:31 He 105 replied to him, ‘If they do not respond to 106 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 107
[15:11] 1 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:11] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:12] 3 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:12] 4 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 5 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
[15:12] 6 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
[15:12] 7 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
[15:12] 8 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 9 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
[15:13] 10 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:13] 11 tn Grk “after not many days.”
[15:13] 12 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
[15:13] 13 tn Or “estate” (the same word has been translated “estate” in v. 12).
[15:14] 14 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:15] 15 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
[15:15] 16 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
[15:15] 17 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
[15:16] 18 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:16] 19 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
[15:16] 20 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
[15:16] 21 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:17] 22 tn Grk “came to himself” (an idiom).
[15:17] 23 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
[15:18] 24 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
[15:18] 25 sn The phrase against heaven is a circumlocution for God.
[15:18] 26 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
[15:19] 27 tn Or “make me.” Here is a sign of total humility.
[15:20] 28 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:20] 29 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
[15:20] 30 tn Or “felt great affection for him,” “felt great pity for him.”
[15:20] sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
[15:20] 31 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
[15:20] 32 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
[15:21] 33 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:21] 34 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
[15:21] 35 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
[15:22] 36 tn See the note on the word “slave” in 7:2.
[15:22] 37 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
[15:22] 38 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
[15:22] 39 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
[15:23] 40 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:23] 41 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
[15:23] 42 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
[15:24] 43 sn This statement links the parable to the theme of 15:6, 9.
[15:24] 44 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
[15:25] 45 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:25] 46 sn This would have been primarily instrumental music, but might include singing as well.
[15:26] 47 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
[15:26] 48 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
[15:27] 49 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
[15:27] 50 tn See note on the phrase “fattened calf” in v. 23.
[15:27] 51 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
[15:28] 52 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
[15:28] 53 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
[15:28] 54 sn Ironically the attitude of the older son has left him outside and without joy.
[15:29] 55 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
[15:29] 56 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
[15:29] 57 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
[15:29] 58 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
[15:30] 59 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
[15:30] 60 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
[15:30] 61 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
[15:30] 62 sn See note on the phrase “fattened calf” in v. 23.
[15:31] 63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
[15:31] 64 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
[15:32] 66 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
[15:32] 67 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
[16:19] 68 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
[16:19] 69 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 70 tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).
[16:20] 71 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
[16:20] 72 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 73 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 74 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 75 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
[16:22] 76 tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[16:22] 77 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
[16:22] 78 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 79 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 80 sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
[16:23] 81 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 82 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 83 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
[16:24] 84 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 85 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 86 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
[16:24] 87 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
[16:24] 88 tn Or “in terrible pain” (L&N 24.92).
[16:24] 89 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 90 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 91 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 92 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
[16:26] 93 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 94 tn Grk “between us and you.”
[16:27] 95 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 96 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 97 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 98 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
[16:28] 99 tn Grk “lest they also come.”
[16:29] 100 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 101 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
[16:30] 102 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 103 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 104 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
[16:31] 105 tn Here δέ (de) has not been translated.
[16:31] 106 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 107 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
