Luke 15:4-5

15:4 “Which one¹ of you, if he has a hundred² sheep and loses one of them, would not leave the ninety-nine in the open pasture³ and go look for⁴ the one that is lost until he finds it?⁵ 15:5 Then⁶ when he has found it, he places it on his shoulders, rejoicing.

Luke 15:20-24

15:20 So⁷ he got up and went to his father. But while he was still a long way from home⁸ his father saw him, and his heart went out to him;⁹ he ran and hugged¹⁰ his son¹¹ and kissed him. 15:21 Then¹² his son said to him, ‘Father, I have sinned against heaven¹³ and against you; I am no longer worthy to be called your son.’¹⁴ 15:22 But the father said to his slaves,¹⁵ ‘Hurry! Bring the best robe,¹⁶ and put it on him! Put a ring on his finger¹⁷ and sandals¹⁸ on his feet! 15:23 Bring¹⁹ the fattened calf²⁰ and kill it! Let us eat²¹ and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’²² So²³ they began to celebrate.

¹tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

²sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

³tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

⁴tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

⁵sn 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.

⁶tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷tn 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.

⁸tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

⁹tn 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.

¹⁰tn 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.

¹¹tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

¹²tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

¹⁴sn The younger son launches into his confession just as he had planned. See vv. 18-19.

¹⁵tn See the note on the word “slave” in 7:2.

¹⁶sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

¹⁷tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

¹⁸sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

¹⁹tn 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.

²⁰tn 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.

²¹tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

²²sn This statement links the parable to the theme of 15:6, 9.

²³tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.