Lukas 7:6-8

7:6 So ¹  Jesus went with them. When ²  he was not far from the house, the centurion ³  sent friends to say to him, “Lord, do not trouble yourself, ⁴  for I am not worthy ⁵  to have you come under my roof. 7:7 That is why ⁶  I did not presume ⁷  to come to you. Instead, say the word, and my servant must be healed. ⁸  7:8 For I too am a man set under authority, with soldiers under me. ⁹  I say to this one, ‘Go,’ and he goes, ¹⁰  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹¹ 

Lukas 15:30-32

15:30 But when this son of yours ¹²  came back, who has devoured ¹³  your assets with prostitutes, ¹⁴  you killed the fattened calf ¹⁵  for him!’ 15:31 Then ¹⁶  the father ¹⁷  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ¹⁸  to celebrate and be glad, for your brother ¹⁹  was dead, and is alive; he was lost and is found.’” ²⁰ 

[7:6]  ¹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ² tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ³ sn See the note on the word centurion in 7:2.

[7:6]  ⁴ tn Or “do not be bothered.”

[7:6]  ⁵ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ⁶ tn Or “roof; therefore.”

[7:7]  ⁷ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ⁸ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[7:8]  ⁹ tn Grk “having soldiers under me.”

[7:8]  ¹⁰ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ¹¹ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[15:30]  ¹² sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ¹⁷ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ¹⁸ tn Or “necessary.”

[15:32]  ¹⁹ 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]  ²⁰ 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.