15:3 So 1 Jesus 2 told them 3 this parable: 4 15:4 “Which one 5 of you, if he has a hundred 6 sheep and loses one of them, would not leave the ninety-nine in the open pasture 7 and go look for 8 the one that is lost until he finds it? 9 15:5 Then 10 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 11 home, he calls together 12 his 13 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 14 who repents than over ninety-nine righteous people 15 who have no need to repent. 16
15:8 “Or what woman, if she has ten silver coins 17 and loses 18 one of them, 19 does not light a lamp, sweep 20 the house, and search thoroughly until she finds it? 15:9 Then 21 when she has found it, she calls together her 22 friends and neighbors, saying, ‘Rejoice 23 with me, for I have found the coin 24 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 25 over one sinner who repents.”
15:32 It was appropriate 26 to celebrate and be glad, for your brother 27 was dead, and is alive; he was lost and is found.’” 28
1 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
4 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
5 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
6 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
7 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
8 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
13 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.
14 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.
15 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
16 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
17 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
18 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.
19 tn Grk “one coin.”
20 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.
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
23 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
24 tn Grk “drachma.”
25 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.
26 tn Or “necessary.”
27 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
28 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.