15:4 “Which one 1 of you, if he has a hundred 2 sheep and loses one of them, would not leave the ninety-nine in the open pasture 3 and go look for 4 the one that is lost until he finds it? 5 15:5 Then 6 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 7 home, he calls together 8 his 9 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 10 who repents than over ninety-nine righteous people 11 who have no need to repent. 12
15:8 “Or what woman, if she has ten silver coins 13 and loses 14 one of them, 15 does not light a lamp, sweep 16 the house, and search thoroughly until she finds it? 15:9 Then 17 when she has found it, she calls together her 18 friends and neighbors, saying, ‘Rejoice 19 with me, for I have found the coin 20 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 21 over one sinner who repents.”
1 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
2 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
3 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
4 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
7 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
9 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.
10 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.
11 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
12 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
13 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
14 tn 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.
15 tn Grk “one coin.”
16 tn 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.
17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
19 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
20 tn Grk “drachma.”
21 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.