15:8 “Or what woman, if she has ten silver coins 8 and loses 9 one of them, 10 does not light a lamp, sweep 11 the house, and search thoroughly until she finds it? 15:9 Then 12 when she has found it, she calls together her 13 friends and neighbors, saying, ‘Rejoice 14 with me, for I have found the coin 15 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 16 over one sinner who repents.”
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
3 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
4 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.
5 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.
6 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
7 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
8 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
9 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.
10 tn Grk “one coin.”
11 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.
12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
14 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
15 tn Grk “drachma.”
16 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.
17 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.
18 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.
19 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
20 sn This statement links the parable to the theme of 15:6, 9.
21 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
22 tn Or “necessary.”
23 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
24 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.