22:24 For he did not despise or detest the suffering 1 of the oppressed; 2
he did not ignore him; 3
when he cried out to him, he responded. 4
102:17 when he responds to the prayer of the destitute, 5
and does not reject 6 their request. 7
102:2 Do not ignore me in my time of trouble! 8
Listen to me! 9
When I call out to you, quickly answer me!
33:12 How blessed 10 is the nation whose God is the Lord,
the people whom he has chosen to be his special possession. 11
33:13 The Lord watches 12 from heaven;
he sees all people. 13
5:21 “I absolutely despise 14 your festivals!
I get no pleasure 15 from your religious assemblies!
15:3 So 47 Jesus 48 told them 49 this parable: 50 15:4 “Which one 51 of you, if he has a hundred 52 sheep and loses one of them, would not leave the ninety-nine in the open pasture 53 and go look for 54 the one that is lost until he finds it? 55 15:5 Then 56 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 57 home, he calls together 58 his 59 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 60 who repents than over ninety-nine righteous people 61 who have no need to repent. 62
15:25 “Now his older son was in the field. As 76 he came and approached the house, he heard music 77 and dancing. 15:26 So 78 he called one of the slaves 79 and asked what was happening. 15:27 The slave replied, 80 ‘Your brother has returned, and your father has killed the fattened calf 81 because he got his son 82 back safe and sound.’ 15:28 But the older son 83 became angry 84 and refused 85 to go in. His father came out and appealed to him, 15:29 but he answered 86 his father, ‘Look! These many years I have worked like a slave 87 for you, and I never disobeyed your commands. Yet 88 you never gave me even a goat 89 so that I could celebrate with my friends! 15:30 But when this son of yours 90 came back, who has devoured 91 your assets with prostitutes, 92 you killed the fattened calf 93 for him!’ 15:31 Then 94 the father 95 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 96 to celebrate and be glad, for your brother 97 was dead, and is alive; he was lost and is found.’” 98
1 tn Or “affliction”; or “need.”
2 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
3 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
4 tn Heb “heard.”
5 tn The Hebrew adjective עַרְעָר (’arar, “destitute”) occurs only here in the OT. It is derived from the verbal root ערר (“to strip oneself”).
6 tn Heb “despise.”
7 tn The perfect verbal forms in vv. 16-17 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15.
8 tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14).
9 tn Heb “turn toward me your ear.”
10 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
11 tn Heb “inheritance.”
12 tn The Hebrew perfect verbal forms in v. 13 state general facts.
13 tn Heb “all the sons of men.”
14 tn Heb “I hate”; “I despise.”
15 tn Heb “I will not smell.” These verses are full of vivid descriptions of the Lord’s total rejection of Israelite worship. In the first half of this verse two verbs are used together for emphasis. Here the verb alludes to the sense of smell, a fitting observation since offerings would have been burned on the altar ideally to provide a sweet aroma to God (see, e.g., Lev 1:9, 13, 17; Num 29:36). Other senses that are mentioned include sight and hearing in vv. 22-23.
16 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
17 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
18 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
19 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
20 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
21 tn Grk “he said.”
22 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
23 tn The word “him” is not in the Greek text, but is implied.
24 tn Grk “five hundred denarii.”
sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
25 tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
26 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
27 tn Grk “the one to whom he forgave more” (see v. 42).
28 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
30 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
31 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
32 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
33 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
36 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
37 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
38 tn Grk “were reclining at table.”
39 tn Here δέ (de) has not been translated.
40 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
41 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
42 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
43 sn See the note on Pharisees in 5:17.
44 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
45 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
46 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
47 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.
48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
49 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.
50 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
51 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
52 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
53 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
54 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
55 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.
56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
57 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
58 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
59 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.
60 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.
61 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
62 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
63 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.
64 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
65 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
66 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
67 tn See the note on the word “slave” in 7:2.
68 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
69 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
70 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
71 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.
72 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.
73 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
74 sn This statement links the parable to the theme of 15:6, 9.
75 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
76 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
77 sn This would have been primarily instrumental music, but might include singing as well.
78 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.
79 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
80 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.
81 tn See note on the phrase “fattened calf” in v. 23.
82 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
83 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
84 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
85 sn Ironically the attitude of the older son has left him outside and without joy.
86 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
87 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
88 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
89 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!”
90 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
91 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.
92 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.
93 sn See note on the phrase “fattened calf” in v. 23.
94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
95 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
96 tn Or “necessary.”
97 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
98 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.