Lukas 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ¹  who repents than over ninety-nine righteous people ²  who have no need to repent. ³ 

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁴  over one sinner who repents.”

Lukas 15:17-24

15:17 But when he came to his senses ⁵  he said, ‘How many of my father’s hired workers have food ⁶  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 ⁷  against heaven ⁸  and against ⁹  you. 15:19 I am no longer worthy to be called your son; treat me ¹⁰  like one of your hired workers.”’ 15:20 So ¹¹  he got up and went to his father. But while he was still a long way from home ¹²  his father saw him, and his heart went out to him; ¹³  he ran and hugged ¹⁴  his son ¹⁵  and kissed him. 15:21 Then ¹⁶  his son said to him, ‘Father, I have sinned against heaven ¹⁷  and against you; I am no longer worthy to be called your son.’ ¹⁸  15:22 But the father said to his slaves, ¹⁹  ‘Hurry! Bring the best robe, ²⁰  and put it on him! Put a ring on his finger ²¹  and sandals ²²  on his feet! 15:23 Bring ²³  the fattened calf ²⁴  and kill it! Let us eat ²⁵  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²⁶  So ²⁷  they began to celebrate.

Lukas 15:32

15:32 It was appropriate ²⁸  to celebrate and be glad, for your brother ²⁹  was dead, and is alive; he was lost and is found.’” ³⁰ 

[15:7]  ¹ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ² tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ³ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:10]  ⁴ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:17]  ⁵ tn Grk “came to himself” (an idiom).

[15:17]  ⁶ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ⁷ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁸ sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁹ 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]  ¹⁰ tn Or “make me.” Here is a sign of total humility.

[15:20]  ¹¹ 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]  ¹² tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ¹⁷ 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]  ¹⁸ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ¹⁹ tn See the note on the word “slave” in 7:2.

[15:22]  ²⁰ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ²¹ 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]  ²² sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ²³ 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]  ²⁴ 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]  ²⁵ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ²⁶ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:32]  ²⁸ tn Or “necessary.”

[15:32]  ²⁹ 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]  ³⁰ 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.