1 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.
2 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
3 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
4 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.
5 tn Grk “came to himself” (an idiom).
6 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
7 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
8 sn The phrase against heaven is a circumlocution for God.
9 tn 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).”
10 tn Or “make me.” Here is a sign of total humility.
11 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.
12 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
13 tn Or “felt great affection for him,” “felt great pity for him.”
14 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.
15 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
16 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
17 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
18 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
19 tn See the note on the word “slave” in 7:2.
20 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
21 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
22 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
23 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.
24 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.
25 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
26 sn This statement links the parable to the theme of 15:6, 9.
27 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
28 tn Or “necessary.”
29 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
30 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.