Luke 15 (NET)

The Parable of the Lost Sheep and Coin

1 Now all the tax collectors1 and sinners were coming2 to hear him. 2 But3 the Pharisees4 and the experts in the law5 were complaining,6 “This man welcomes7 sinners and eats with them.”

3 So8 Jesus9 told them10 this parable:11 4 “Which one12 of you, if he has a hundred13 sheep and loses one of them, would not leave the ninety-nine in the open pasture14 and go look for15 the one that is lost until he finds it?16 5 Then17 when he has found it, he places it on his shoulders, rejoicing. 6 Returning18 home, he calls together19 his20 friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 7 I tell you, in the same way there will be more joy in heaven over one sinner21 who repents than over ninety-nine righteous people22 who have no need to repent.23

8 “Or what woman, if she has ten silver coins24 and loses25 one of them,26 does not light a lamp, sweep27 the house, and search thoroughly until she finds it? 9 Then28 when she has found it, she calls together her29 friends and neighbors, saying, ‘Rejoice30 with me, for I have found the coin31 that I had lost.’ 10 In the same way, I tell you, there is joy in the presence of God’s angels32 over one sinner who repents.”

The Parable of the Compassionate Father

11 Then33 Jesus34 said, “A man had two sons. 12 The35 younger of them said to his36 father, ‘Father, give me the share of the estate37 that will belong38 to me.’ So39 he divided his40 assets between them.41 13 After42 a few days,43 the younger son gathered together all he had and left on a journey to a distant country, and there he squandered44 his wealth45 with a wild lifestyle. 14 Then46 after he had spent everything, a severe famine took place in that country, and he began to be in need. 15 So he went and worked for47 one of the citizens of that country, who48 sent him to his fields to feed pigs.49 16 He50 was longing to eat51 the carob pods52 the pigs were eating, but53 no one gave him anything. 17 But when he came to his senses54 he said, ‘How many of my father’s hired workers have food55 enough to spare, but here I am dying from hunger! 18 I will get up and go to my father and say to him, “Father, I have sinned56 against heaven57 and against58 you. 19 I am no longer worthy to be called your son; treat me59 like one of your hired workers.”’ 20 So60 he got up and went to his father. But while he was still a long way from home61 his father saw him, and his heart went out to him;62 he ran and hugged63 his son64 and kissed him. 21 Then65 his son said to him, ‘Father, I have sinned against heaven66 and against you; I am no longer worthy to be called your son.’67 22 But the father said to his slaves,68 ‘Hurry! Bring the best robe,69 and put it on him! Put a ring on his finger70 and sandals71 on his feet! 23 Bring72 the fattened calf73 and kill it! Let us eat74 and celebrate, 24 because this son of mine was dead, and is alive again – he was lost and is found!’75 So76 they began to celebrate.

25 “Now his older son was in the field. As77 he came and approached the house, he heard music78 and dancing. 26 So79 he called one of the slaves80 and asked what was happening. 27 The slave replied,81 ‘Your brother has returned, and your father has killed the fattened calf82 because he got his son83 back safe and sound.’ 28 But the older son84 became angry85 and refused86 to go in. His father came out and appealed to him, 29 but he answered87 his father, ‘Look! These many years I have worked like a slave88 for you, and I never disobeyed your commands. Yet89 you never gave me even a goat90 so that I could celebrate with my friends! 30 But when this son of yours91 came back, who has devoured92 your assets with prostitutes,93 you killed the fattened calf94 for him!’ 31 Then95 the father96 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 32 It was appropriate97 to celebrate and be glad, for your brother98 was dead, and is alive; he was lost and is found.’”99

1sn See the note on tax collectors in 3:12. 2tn Grk “were drawing near.” 3tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. 4sn See the note on Pharisees in 5:17. 5tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21. 6tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. 7tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50. 8tn 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. 9tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 10sn 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. 11tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated. 12tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense. 13sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep. 14tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind. 15tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this. 16sn 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. 17tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 18tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style. 19sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10). 20tn 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. 21sn 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. 22tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.” 23tn Or “who do not need to repent”; Grk “who do not have need of repentance.” 24sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer. 25tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style. 26tn Grk “one coin.” 27tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. 28tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 29tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). 30sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them. 31tn Grk “drachma.” 32sn 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. 33tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. 34tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 35tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style. 36tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). 37tn 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.” 38tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.” 39tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request. 40tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). 41sn 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). 42tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style. 43tn Grk “after not many days.” 44tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151). 45tn Or “estate” (the same word has been translated “estate” in v. 12). 46tn 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. 47tn Grk “joined himself to” (in this case an idiom for beginning to work for someone). 48tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style. 49sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7). 50tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. 51tn Or “would gladly have eaten”; Grk “was longing to be filled with.” 52tn 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). 53tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. 54tn Grk “came to himself” (an idiom). 55tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1). 56sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.” 57sn The phrase against heaven is a circumlocution for God. 58tn 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).” 59tn Or “make me.” Here is a sign of total humility. 60tn 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. 61tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16). 62tn Or “felt great affection for him,” “felt great pity for him.”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. 63tn 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. 64tn Grk “him”; the referent (the son) has been specified in the translation for clarity. 65tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. 66sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence. 67sn The younger son launches into his confession just as he had planned. See vv. 18-19. 68tn See the note on the word “slave” in 7:2. 69sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home. 70tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30). 71sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot. 72tn 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. 73tn 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. 74tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style. 75sn This statement links the parable to the theme of 15:6, 9. 76tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses. 77tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style. 78sn This would have been primarily instrumental music, but might include singing as well. 79tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress. 80tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77). 81tn 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. 82tn See note on the phrase “fattened calf” in v. 23. 83tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity. 84tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity. 85tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition. 86sn Ironically the attitude of the older son has left him outside and without joy. 87tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.” 88tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point. 89tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context. 90sn 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!” 91sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance). 92sn 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. 93sn 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. 94sn See note on the phrase “fattened calf” in v. 23. 95tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable. 96tn Grk “he”; the referent (the father) has been specified in the translation for clarity. 97tn Or “necessary.” 98sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family. 99sn 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.