Luke 5:31-32

5:31 Jesus ¹  answered them, “Those who are well don’t need a physician, but those who are sick do. ²  5:32 I have not come ³  to call the righteous, but sinners to repentance.” ⁴ 

Luke 15:4-7

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 

Luke 15:32

15:32 It was appropriate ¹⁷  to celebrate and be glad, for your brother ¹⁸  was dead, and is alive; he was lost and is found.’” ¹⁹ 

Ezekiel 34:16

34:16 I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them – with judgment!

Matthew 1:21

1:21 She will give birth to a son and you will name him ²⁰  Jesus, ²¹  because he will save his people from their sins.”

Matthew 9:12-13

9:12 When ²²  Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. ²³  9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ²⁴  For I did not come to call the righteous, but sinners.”

Matthew 10:6

10:6 Go ²⁵  instead to the lost sheep of the house of Israel.

Matthew 15:24

15:24 So ²⁶  he answered, “I was sent only to the lost sheep of the house of Israel.”

Matthew 18:11

18:11 [[EMPTY]] ²⁷ 

Romans 5:6

5:6 For while we were still helpless, at the right time Christ died for the ungodly.

Romans 5:1

The Expectation of Justification

5:1 ²⁸ Therefore, since we have been declared righteous by faith, we have ²⁹  peace with God through our Lord Jesus Christ,

Romans 1:13-16

1:13 I do not want you to be unaware, ³⁰  brothers and sisters, ³¹  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ³²  1:14 I am a debtor ³³  both to the Greeks and to the barbarians, both to the wise and to the foolish. 1:15 Thus I am eager ³⁴  also to preach the gospel to you who are in Rome. ³⁵ 

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ³⁶ 

Hebrews 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Hebrews 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ³⁷ 

Hebrews 4:9-14

4:9 Consequently a Sabbath rest remains for the people of God. 4:10 For the one who enters God’s ³⁸  rest has also rested from his works, just as God did from his own works. 4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience. 4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. 4:13 And no creature is hidden from God, ³⁹  but everything is naked and exposed to the eyes of him to whom we must render an account.

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

[5:31]  ¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ² sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[5:32]  ³ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ⁴ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[15:4]  ⁵ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  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.

[15:4]  ⁷ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁸ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁹ 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]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6]  ¹¹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ¹² 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]  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.

[15:7]  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.

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

[15:7]  ¹⁶ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:32]  ¹⁷ tn Or “necessary.”

[15:32]  ¹⁸ 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]  ¹⁹ 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.

[1:21]  ²⁰ tn Grk “you will call his name.”

[1:21]  ²¹ sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[9:12]  ²² tn Here δέ (de) has not been translated.

[9:12]  ²³ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[9:13]  ²⁴ sn A quotation from Hos 6:6 (see also Matt 12:7).

[10:6]  ²⁵ tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.

[15:24]  ²⁶ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[18:11]  ²⁷ tc The most important mss (א B L* Θ* Ë^1,13 33 892* pc e ff¹ sy^s sa) do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D L^mg W Θ^c 078^vid Ï lat sy^c,p,h, but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations.

[5:1]  ²⁸ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ²⁹ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[1:13]  ³⁰ sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ³¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:13]  ³² tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[1:14]  ³³ tn Or “obligated.”

[1:15]  ³⁴ tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”

[1:15]  ³⁵ map For location see JP4 A1.

[1:16]  ³⁶ sn Here the Greek refers to anyone who is not Jewish.

[7:1]  ³⁷ sn A series of quotations from Gen 14:17-19.

[4:10]  ³⁸ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[4:13]  ³⁹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.