Lukas 15:29-30

15:29 but he answered ¹  his father, ‘Look! These many years I have worked like a slave ²  for you, and I never disobeyed your commands. Yet ³  you never gave me even a goat ⁴  so that I could celebrate with my friends! 15:30 But when this son of yours ⁵  came back, who has devoured ⁶  your assets with prostitutes, ⁷  you killed the fattened calf ⁸  for him!’

Lukas 5:30

5:30 But ⁹  the Pharisees ¹⁰  and their experts in the law ¹¹  complained ¹²  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹³ 

Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹⁴  a glutton and a drunk, a friend of tax collectors and sinners!’ ¹⁵ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹⁶  he said to himself, “If this man were a prophet, ¹⁷  he would know who and what kind of woman ¹⁸  this is who is touching him, that she is a sinner.”

Lukas 19:7

19:7 And when the people ¹⁹  saw it, they all complained, ²⁰  “He has gone in to be the guest of a man who is a sinner.” ²¹ 

Matius 9:11

9:11 When the Pharisees ²²  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ²³ 

Kisah Para Rasul 11:3

11:3 saying, “You went to ²⁴  uncircumcised men and shared a meal with ²⁵  them.”

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ²⁶  the word of God. ²⁷ 

Kolose 1:9-11

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁸  have not ceased praying for you and asking God ²⁹  to fill ³⁰  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ³¹  worthily of the Lord and please him in all respects ³²  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ³³  all patience and steadfastness, joyfully

Galatia 2:12

2:12 Until ³⁴  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ³⁵  and separated himself ³⁶  because he was afraid of those who were pro-circumcision. ³⁷ 

[15:29]  ¹ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ² 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]  ³ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ⁴ 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]  ⁵ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁶ 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]  ⁷ 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]  ⁸ sn See note on the phrase “fattened calf” in v. 23.

[5:30]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹⁰ sn See the note on Pharisees in 5:17.

[5:30]  ¹¹ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹² tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ¹³ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[7:34]  ¹⁴ tn Grk “Behold a man.”

[7:34]  ¹⁵ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:39]  ¹⁶ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹⁷ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹⁸ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[19:7]  ¹⁹ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ²⁰ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ²¹ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[9:11]  ²² sn See the note on Pharisees in 3:7.

[9:11]  ²³ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[11:3]  ²⁴ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ²⁵ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:1]  ²⁶ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ²⁷ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[1:9]  ²⁸ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²⁹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ³⁰ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ³¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ³³ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[2:12]  ³⁴ tn The conjunction γάρ has not been translated here.

[2:12]  ³⁵ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ³⁶ tn Or “and held himself aloof.”

[2:12]  ³⁷ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.