Acts 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Acts 17:30

17:30 Therefore, although God has overlooked ¹  such times of ignorance, ²  he now commands all people ³  everywhere to repent, ⁴ 

Acts 20:21

20:21 testifying ⁵  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁶ 

Acts 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁷  and to the Gentiles, that they should repent and turn to God, ⁸  performing deeds consistent with ⁹  repentance.

Matthew 3:2

3:2 “Repent, ¹⁰  for the kingdom of heaven is near.”

Matthew 3:8-9

3:8 Therefore produce fruit ¹¹  that proves your ¹²  repentance, 3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Matthew 4:17

4:17 From that time Jesus began to preach this message: ¹³  “Repent, for the kingdom of heaven is near.”

Matthew 21:28-32

The Parable of the Two Sons

21:28 “What ¹⁴  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 21:29 The boy answered, ¹⁵  ‘I will not.’ But later he had a change of heart ¹⁶  and went. 21:30 The father ¹⁷  went to the other son and said the same thing. This boy answered, ¹⁸  ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” ¹⁹  Jesus said to them, “I tell you the truth, ²⁰  tax collectors ²¹  and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although ²²  you saw this, you did not later change your minds ²³  and believe him.

Luke 15:1-32

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ²⁴  and sinners were coming ²⁵  to hear him. 15:2 But ²⁶  the Pharisees ²⁷  and the experts in the law ²⁸  were complaining, ²⁹  “This man welcomes ³⁰  sinners and eats with them.”

15:3 So ³¹  Jesus ³²  told them ³³  this parable: ³⁴  15:4 “Which one ³⁵  of you, if he has a hundred ³⁶  sheep and loses one of them, would not leave the ninety-nine in the open pasture ³⁷  and go look for ³⁸  the one that is lost until he finds it? ³⁹  15:5 Then ⁴⁰  when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning ⁴¹  home, he calls together ⁴²  his ⁴³  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 ⁴⁴  who repents than over ninety-nine righteous people ⁴⁵  who have no need to repent. ⁴⁶ 

15:8 “Or what woman, if she has ten silver coins ⁴⁷  and loses ⁴⁸  one of them, ⁴⁹  does not light a lamp, sweep ⁵⁰  the house, and search thoroughly until she finds it? 15:9 Then ⁵¹  when she has found it, she calls together her ⁵²  friends and neighbors, saying, ‘Rejoice ⁵³  with me, for I have found the coin ⁵⁴  that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁵⁵  over one sinner who repents.”

The Parable of the Compassionate Father

15:11 Then ⁵⁶  Jesus ⁵⁷  said, “A man had two sons. 15:12 The ⁵⁸  younger of them said to his ⁵⁹  father, ‘Father, give me the share of the estate ⁶⁰  that will belong ⁶¹  to me.’ So ⁶²  he divided his ⁶³  assets between them. ⁶⁴  15:13 After ⁶⁵  a few days, ⁶⁶  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ⁶⁷  his wealth ⁶⁸  with a wild lifestyle. 15:14 Then ⁶⁹  after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for ⁷⁰  one of the citizens of that country, who ⁷¹  sent him to his fields to feed pigs. ⁷²  15:16 He ⁷³  was longing to eat ⁷⁴  the carob pods ⁷⁵  the pigs were eating, but ⁷⁶  no one gave him anything. 15:17 But when he came to his senses ⁷⁷  he said, ‘How many of my father’s hired workers have food ⁷⁸  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ⁷⁹  against heaven ⁸⁰  and against ⁸¹  you. 15:19 I am no longer worthy to be called your son; treat me ⁸²  like one of your hired workers.”’ 15:20 So ⁸³  he got up and went to his father. But while he was still a long way from home ⁸⁴  his father saw him, and his heart went out to him; ⁸⁵  he ran and hugged ⁸⁶  his son ⁸⁷  and kissed him. 15:21 Then ⁸⁸  his son said to him, ‘Father, I have sinned against heaven ⁸⁹  and against you; I am no longer worthy to be called your son.’ ⁹⁰  15:22 But the father said to his slaves, ⁹¹  ‘Hurry! Bring the best robe, ⁹²  and put it on him! Put a ring on his finger ⁹³  and sandals ⁹⁴  on his feet! 15:23 Bring ⁹⁵  the fattened calf ⁹⁶  and kill it! Let us eat ⁹⁷  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ⁹⁸  So ⁹⁹  they began to celebrate.

15:25 “Now his older son was in the field. As ¹⁰⁰  he came and approached the house, he heard music ¹⁰¹  and dancing. 15:26 So ¹⁰²  he called one of the slaves ¹⁰³  and asked what was happening. 15:27 The slave replied, ¹⁰⁴  ‘Your brother has returned, and your father has killed the fattened calf ¹⁰⁵  because he got his son ¹⁰⁶  back safe and sound.’ 15:28 But the older son ¹⁰⁷  became angry ¹⁰⁸  and refused ¹⁰⁹  to go in. His father came out and appealed to him, 15:29 but he answered ¹¹⁰  his father, ‘Look! These many years I have worked like a slave ¹¹¹  for you, and I never disobeyed your commands. Yet ¹¹²  you never gave me even a goat ¹¹³  so that I could celebrate with my friends! 15:30 But when this son of yours ¹¹⁴  came back, who has devoured ¹¹⁵  your assets with prostitutes, ¹¹⁶  you killed the fattened calf ¹¹⁷  for him!’ 15:31 Then ¹¹⁸  the father ¹¹⁹  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ¹²⁰  to celebrate and be glad, for your brother ¹²¹  was dead, and is alive; he was lost and is found.’” ¹²² 

Luke 24:47

24:47 and repentance ¹²³  for the forgiveness of sins would be proclaimed ¹²⁴  in his name to all nations, ¹²⁵  beginning from Jerusalem. ¹²⁶ 

[17:30]  ¹ tn Or “has deliberately paid no attention to.”

[17:30]  ² tn Or “times when people did not know.”

[17:30]  ³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁴ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[20:21]  ⁵ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁶ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[26:20]  ⁷ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁸ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁹ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[3:2]  ¹⁰ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[3:8]  ¹¹ sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.

[3:8]  ¹² tn Grk “fruit worthy of.”

[4:17]  ¹³ tn Grk “and to say.”

[21:28]  ¹⁴ tn Here δέ (de) has not been translated.

[21:29]  ¹⁵ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.

[21:29]  ¹⁶ tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.

[21:30]  ¹⁷ tn “And he”; here δέ (de) has not been translated.

[21:30]  ¹⁸ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[21:31]  ¹⁹ tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western mss (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this texttype, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in (א) C L W (Z) 0102 0281 ˹ 33 Ï and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ Ë¹³ 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32).

[21:31]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:31]  ²¹ sn See the note on tax collectors in 5:46.

[21:32]  ²² tn Here δέ (de) has not been translated.

[21:32]  ²³ sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.

[15:1]  ²⁴ sn See the note on tax collectors in 3:12.

[15:1]  ²⁵ tn Grk “were drawing near.”

[15:2]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ²⁷ sn See the note on Pharisees in 5:17.

[15:2]  ²⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ²⁹ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ³⁰ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:3]  ³¹ 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.

[15:3]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ³³ 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.

[15:3]  ³⁴ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[15:4]  ³⁵ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ³⁶ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ³⁷ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ³⁸ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ³⁹ sn 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.

[15:5]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6]  ⁴¹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ⁴² sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ⁴³ 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.

[15:7]  ⁴⁴ 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.

[15:7]  ⁴⁵ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁴⁶ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ⁴⁷ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁴⁸ 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.

[15:8]  ⁴⁹ tn Grk “one coin.”

[15:8]  ⁵⁰ 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.

[15:9]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ⁵² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ⁵³ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁵⁴ tn Grk “drachma.”

[15:10]  ⁵⁵ 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.

[15:11]  ⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:12]  ⁵⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁵⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁶⁰ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ⁶¹ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ⁶² tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ⁶³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁶⁴ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:13]  ⁶⁵ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ⁶⁶ tn Grk “after not many days.”

[15:13]  ⁶⁷ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ⁶⁸ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:14]  ⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:15]  ⁷⁰ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ⁷¹ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ⁷² sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:16]  ⁷³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ⁷⁴ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ⁷⁵ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ⁷⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ⁷⁷ tn Grk “came to himself” (an idiom).

[15:17]  ⁷⁸ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ⁷⁹ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁸⁰ sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁸¹ 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).”

[15:19]  ⁸² tn Or “make me.” Here is a sign of total humility.

[15:20]  ⁸³ 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.

[15:20]  ⁸⁴ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ⁸⁵ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ⁸⁶ 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.

[15:20]  ⁸⁷ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ⁸⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ⁸⁹ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ⁹⁰ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ⁹¹ tn See the note on the word “slave” in 7:2.

[15:22]  ⁹² sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ⁹³ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ⁹⁴ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ⁹⁵ 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.

[15:23]  ⁹⁶ 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.

[15:23]  ⁹⁷ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ⁹⁸ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ⁹⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ¹⁰⁰ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ¹⁰¹ sn This would have been primarily instrumental music, but might include singing as well.

[15:26]  ¹⁰² 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.

[15:26]  ¹⁰³ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27]  ¹⁰⁴ 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.

[15:27]  ¹⁰⁵ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ¹⁰⁶ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28]  ¹⁰⁷ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ¹⁰⁸ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ¹⁰⁹ sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ¹¹⁰ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ¹¹¹ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ¹¹² tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ¹¹³ 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!”

[15:30]  ¹¹⁴ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹¹⁵ 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.

[15:30]  ¹¹⁶ 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.

[15:30]  ¹¹⁷ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ¹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ¹¹⁹ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ¹²⁰ tn Or “necessary.”

[15:32]  ¹²¹ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ¹²² 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.

[24:47]  ¹²³ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹²⁴ tn Or “preached,” “announced.”

[24:47]  ¹²⁵ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ¹²⁶ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.