Luke 15:18-24

15:18 I will get up and go to my father and say to him, “Father, I have sinned¹ against heaven² and against³ you. 15:19 I am no longer worthy to be called your son; treat me⁴ like one of your hired workers.”’ 15:20 So⁵ he got up and went to his father. But while he was still a long way from home⁶ his father saw him, and his heart went out to him;⁷ he ran and hugged⁸ his son⁹ and kissed him. 15:21 Then¹⁰ his son said to him, ‘Father, I have sinned against heaven¹¹ and against you; I am no longer worthy to be called your son.’¹² 15:22 But the father said to his slaves,¹³ ‘Hurry! Bring the best robe,¹⁴ and put it on him! Put a ring on his finger¹⁵ and sandals¹⁶ on his feet! 15:23 Bring¹⁷ the fattened calf¹⁸ and kill it! Let us eat¹⁹ and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’²⁰ So²¹ they began to celebrate.

¹sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

²sn The phrase against heaven is a circumlocution for God.

³tn 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).”

⁴tn Or “make me.” Here is a sign of total humility.

⁵tn 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.

⁶tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

⁷tn 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.

⁸tn 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.

⁹tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

¹⁰tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

¹²sn The younger son launches into his confession just as he had planned. See vv. 18-19.

¹³tn See the note on the word “slave” in 7:2.

¹⁴sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

¹⁵tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

¹⁶sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

¹⁷tn 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.

¹⁸tn 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.

¹⁹tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

²⁰sn This statement links the parable to the theme of 15:6, 9.

²¹tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.