15:25 “Now his older son was in the field. As 18 he came and approached the house, he heard music 19 and dancing. 15:26 So 20 he called one of the slaves 21 and asked what was happening. 15:27 The slave replied, 22 ‘Your brother has returned, and your father has killed the fattened calf 23 because he got his son 24 back safe and sound.’ 15:28 But the older son 25 became angry 26 and refused 27 to go in. His father came out and appealed to him, 15:29 but he answered 28 his father, ‘Look! These many years I have worked like a slave 29 for you, and I never disobeyed your commands. Yet 30 you never gave me even a goat 31 so that I could celebrate with my friends! 15:30 But when this son of yours 32 came back, who has devoured 33 your assets with prostitutes, 34 you killed the fattened calf 35 for him!’ 15:31 Then 36 the father 37 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 38 to celebrate and be glad, for your brother 39 was dead, and is alive; he was lost and is found.’” 40
1 tn 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.
2 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
3 tn 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.
4 tn 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.
5 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
6 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
7 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
8 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
9 tn See the note on the word “slave” in 7:2.
10 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
11 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
12 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
13 tn 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.
14 tn 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.
15 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
16 sn This statement links the parable to the theme of 15:6, 9.
17 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
18 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
19 sn This would have been primarily instrumental music, but might include singing as well.
20 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
21 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
22 tn 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.
23 tn See note on the phrase “fattened calf” in v. 23.
24 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
25 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
26 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
27 sn Ironically the attitude of the older son has left him outside and without joy.
28 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
29 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
30 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
31 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!”
32 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
33 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.
34 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.
35 sn See note on the phrase “fattened calf” in v. 23.
36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
37 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
38 tn Or “necessary.”
39 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
40 sn 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.