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Lukas 15:1-7

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors 1  and sinners were coming 2  to hear him. 15:2 But 3  the Pharisees 4  and the experts in the law 5  were complaining, 6  “This man welcomes 7  sinners and eats with them.”

15:3 So 8  Jesus 9  told them 10  this parable: 11  15:4 “Which one 12  of you, if he has a hundred 13  sheep and loses one of them, would not leave the ninety-nine in the open pasture 14  and go look for 15  the one that is lost until he finds it? 16  15:5 Then 17  when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 18  home, he calls together 19  his 20  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner 21  who repents than over ninety-nine righteous people 22  who have no need to repent. 23 

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[15:1]  1 sn See the note on tax collectors in 3:12.

[15:1]  2 tn Grk “were drawing near.”

[15:2]  3 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  4 sn See the note on Pharisees in 5:17.

[15:2]  5 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  6 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  7 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:3]  8 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  10 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  11 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[15:4]  12 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  13 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  14 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  15 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  16 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:5]  17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6]  18 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  19 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  20 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[15:7]  21 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]  22 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  23 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

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