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路加福音 15
Chinese New Version (Traditional)

失羊的比喻(A)

15 眾稅吏和罪人，都接近耶穌，要聽他講道。 2 法利賽人和經學家，紛紛議論說：“這個人接待罪人，又和他們一起吃飯。” 3 耶穌就對他們講了這個比喻，說： 4 “你們中間誰有一百隻羊，失去一隻，不把九十九隻留下在曠野，去尋找那失落的，直到找著呢？ 5 既找著了，就歡歡喜喜地放在肩上， 6 回到家裡，請朋友鄰舍來，對他們說：‘請大家和我一同歡樂，因為我失去的羊已經找到了！’ 7 我告訴你們，因為一個罪人悔改，天上也要這樣為他歡樂，比為九十九個不用悔改的義人歡樂更大。

失銀幣的比喻

8 “或是一個女人，有十個銀幣（“銀幣”原文作“拉克瑪”，一個“拉克瑪”相當於一天的工錢。），失去一個，哪能不點上燈，打掃屋子，細細地找，直到找著呢？ 9 既找著了，就請朋友鄰舍來，說：‘請大家和我一同歡樂，因為我失去的那個銀幣，已經找到了。’ 10 我告訴你們，因為一個罪人悔改，　神的使者也必這樣為他歡樂。”

浪子的比喻

11 耶穌又說：“某人有兩個兒子。 12 小兒子對父親說：‘爸爸，請把我應得的家業給我。’父親就把財產分給他們兩兄弟。 13 過了不多幾天，小兒子收拾一切，到遠方去了，在那裡生活放蕩，浪費錢財。 14 他花盡了一切所有的，那地方又遇上了嚴重的饑荒，就窮困起來； 15 於是他去投靠當地的一個居民。那人打發他到田裡去放豬， 16 他恨不得吃豬所吃的豆莢，可是沒有人給他。 17 他醒悟過來，說：‘我父親有那麼多雇工，又有豐富的食物，我卻要在這裡餓死嗎？ 18 我要起來，到我父親那裡去，對他說：爸爸，我得罪了天，也得罪了你， 19 不配再稱為你的兒子，把我當作一個雇工吧！’ 20 於是他起來往父親那裡去。他還在遠處時，他父親看見了他，就動了慈心，跑過去抱著他，連連與他親吻。 21 兒子說：‘爸爸，我得罪了天，也得罪了你，不配再稱為你的兒子。’ 22 父親卻吩咐僕人說：‘快把那最好的袍子拿來給他穿，把戒指戴在他手上，把鞋穿在他腳上， 23 把肥牛犢牽來宰了，我們要吃喝快樂， 24 因為我這兒子是死而復活、失而又得的。’他們就歡樂起來。

25 “那時，大兒子正在田裡。他回來離家不遠的時候，聽見音樂跳舞的聲音， 26 就叫了一個僕人來，問他這是怎麼一回事。 27 僕人說：‘你弟弟回來了，你父親因為他平安無恙地回來，就宰了肥牛犢。’ 28 大兒子就生氣，不肯進去；父親出來勸他。 29 他對父親說：‘你看，我服事你這麼多年，從來沒有違背過你的命令，可是你沒有給我一隻山羊羔，叫我和朋友一同歡樂。 30 但你這個兒子，常常跟娼妓在一起，花盡了你的財產，他一回來，你倒為他宰殺肥牛犢！’ 31 父親對他說：‘孩子，你常跟我在一起，我的一切都是你的。 32 只是因為你這個弟弟是死而復活、失而又得的，我們應該歡喜快樂。’”

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路 加 福 音 15
Chinese New Testament: Easy-to-Read Version

天堂的快乐

15 一次，许多税吏和有罪的人都聚集在耶稣身边听他讲道。 2 法利赛人和律法师便开始抱怨道∶“这个人欢迎罪人，并且和他们一起吃饭！”

3 因此耶稣给他们讲了这个比喻： 4 “如果在你们当中有人有一百只羊，可一天丢了一只，他会不会把那九十九只羊丢在野地里，而去追踪那只丢失的羊，直到把它找回来为止呢？ 5 找到羊后，他便会高兴地把它扛在自己的肩上， 6 回到家后，他会叫来他的朋友和邻居们，对他们说∶‘你们和我一起高兴吧，因为我找到了我那只迷失的羊羔！’ 7 实话告诉你们，同样，在天堂，对一个悔改的罪人的喜悦，会比对九十九个不需要悔改的正直人的喜悦还要大。

8 “假如一个女子有十个银币，如果她丢了一个，那么她会不会点起灯来，扫遍房子，仔细地寻找，直到找到那个银币为止呢？ 9 她找到时，就会叫来她的邻居和朋友们，对他们说∶‘和我一起高兴吧，我找到了那块丢失的银币了！’ 10 我告诉你们，同样，上帝的天使也会为一个悔改的罪人而高兴的。”

两个儿子的故事

11 耶稣又说∶“从前，一个人有两个儿子， 12 一天，小儿子对父亲说∶‘父亲，把属于我的那份产业分给我吧。’父亲就把财产分给了两个儿子。 13 不久以后，小儿子带上他所有的东西，离家到一个遥远的国家去了。在那里，他过着放荡的生活，挥霍了他所有的金钱。 14 他花尽了所有的一切时，偏偏又赶上那个国家闹饥荒，此时，他一贫如洗。 15 于是他不得不去给那个国家的一个公民当雇工。那人打发他到地里去放猪。 16 他真恨不得用喂猪的豆荚来充饥，可是，连豆荚也没人给他。 17 这时，他开始省悟过来，说：我父亲手下有那么多雇工，每个人都有很多吃的东西，可我在这里都快饿死了！ 18 我得动身，去见父亲，对他说∶‘父亲，我对上帝有罪，也对您有罪， 19 我不配再被称为您的儿子了，就让我做您的长工吧！’ 20 所以，他动身到他父亲那里去了。

小儿子回来了

“这个儿子离家还很远的时候，他的父亲便望见了他，他父亲心里充满了怜爱，跑到儿子面前，搂住儿子的脖子，不停地亲吻他。 21 儿子对他父亲说∶‘父亲，我对上帝有罪，对您也做了错事，所以，我不配再被称为您的儿子了。’ 22 但是，父亲却对他的仆人说∶‘你们快去拿来最好的衣裳给他穿上，把戒指给他戴上，拿鞋给他穿上， 23 再把那头养得最肥的小牛牵来宰了，让咱们庆贺一番， 24 因为，我的儿子死而复活、失而复得的！’听罢，大家便开始欢呼庆祝起来。

大儿子的不满

25 “当时，他的大儿子正在田里。他回来走近房子时，听见了音乐和跳舞的声音， 26 就叫过来一个仆人，问他这是怎么回事， 27 仆人对他说∶‘你弟弟回来了，你父亲宰了那头肥牛犊，因为你弟弟安然无恙的回来了。’ 28 大儿子听了，非常生气，不肯进屋去。他的父亲出来，劝他进去。 29 但是，他却对父亲说∶‘你看，这些年来，我一直伺候着您，从来没有违背过你！可您连一只山羊也没有给过我，让我与朋友们一起欢庆一番， 30 可是您这个儿子，把您的钱财都花在了妓女的身上，可他回来时，您却为他宰了那头肥牛犊！’ 31 父亲对他说∶‘我的儿啊，你总是和我在一起，我所有的一切都是你的。 32 可现在咱们应该高兴，应该庆祝，因为你弟弟死而复活，失而复得了！’”

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Luke 15
New English Translation

The Parable of the Lost Sheep and Coin

15 Now all the tax collectors[a] and sinners were coming[b] to hear him. 2 But[c] the Pharisees[d] and the experts in the law[e] were complaining,[f] “This man welcomes[g] sinners and eats with them.”

3 So[h] Jesus[i] told them[j] this parable:[k] 4 “Which one[l] of you, if he has a hundred[m] sheep and loses one of them, would not leave the ninety-nine in the open pasture[n] and go look for[o] the one that is lost until he finds it?[p] 5 Then[q] when he has found it, he places it on his shoulders, rejoicing. 6 Returning[r] home, he calls together[s] his[t] friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 7 I tell you, in the same way there will be more joy in heaven over one sinner[u] who repents than over ninety-nine righteous people[v] who have no need to repent.[w]

8 “Or what woman, if she has ten silver coins[x] and loses[y] one of them,[z] does not light a lamp, sweep[aa] the house, and search thoroughly until she finds it? 9 Then[ab] when she has found it, she calls together her[ac] friends and neighbors, saying, ‘Rejoice[ad] with me, for I have found the coin[ae] that I had lost.’ 10 In the same way, I tell you, there is joy in the presence of God’s angels[af] over one sinner who repents.”

The Parable of the Compassionate Father

11 Then[ag] Jesus[ah] said, “A man had two sons. 12 The[ai] younger of them said to his[aj] father, ‘Father, give me the share of the estate[ak] that will belong[al] to me.’ So[am] he divided his[an] assets between them.[ao] 13 After[ap] a few days,[aq] the younger son gathered together all he had and left on a journey to a distant country, and there he squandered[ar] his wealth[as] with a wild lifestyle. 14 Then[at] after he had spent everything, a severe famine took place in that country, and he began to be in need. 15 So he went and worked for[au] one of the citizens of that country, who[av] sent him to his fields to feed pigs.[aw] 16 He[ax] was longing to eat[ay] the carob pods[az] the pigs were eating, but[ba] no one gave him anything. 17 But when he came to his senses[bb] he said, ‘How many of my father’s hired workers have food[bc] enough to spare, but here I am dying from hunger! 18 I will get up and go to my father and say to him, “Father, I have sinned[bd] against heaven[be] and against[bf] you. 19 I am no longer worthy to be called your son; treat me[bg] like one of your hired workers.”’ 20 So[bh] he got up and went to his father. But while he was still a long way from home[bi] his father saw him, and his heart went out to him;[bj] he ran and hugged[bk] his son[bl] and kissed him. 21 Then[bm] his son said to him, ‘Father, I have sinned against heaven[bn] and against you; I am no longer worthy to be called your son.’[bo] 22 But the father said to his slaves,[bp] ‘Hurry! Bring the best robe,[bq] and put it on him! Put a ring on his finger[br] and sandals[bs] on his feet! 23 Bring[bt] the fattened calf[bu] and kill it! Let us eat[bv] and celebrate, 24 because this son of mine was dead, and is alive again—he was lost and is found!’[bw] So[bx] they began to celebrate.

25 “Now his older son was in the field. As[by] he came and approached the house, he heard music[bz] and dancing. 26 So[ca] he called one of the slaves[cb] and asked what was happening. 27 The slave replied,[cc] ‘Your brother has returned, and your father has killed the fattened calf[cd] because he got his son[ce] back safe and sound.’ 28 But the older son[cf] became angry[cg] and refused[ch] to go in. His father came out and appealed to him, 29 but he answered[ci] his father, ‘Look! These many years I have worked like a slave[cj] for you, and I never disobeyed your commands. Yet[ck] you never gave me even a goat[cl] so that I could celebrate with my friends! 30 But when this son of yours[cm] came back, who has devoured[cn] your assets with prostitutes,[co] you killed the fattened calf[cp] for him!’ 31 Then[cq] the father[cr] said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 32 It was appropriate[cs] to celebrate and be glad, for your brother[ct] was dead, and is alive; he was lost and is found.’”[cu]

Footnotes

  1. Luke 15:1 sn See the note on tax collectors in 3:12.
  2. Luke 15:1 tn Grk “were drawing near.”
  3. Luke 15:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  4. Luke 15:2 sn See the note on Pharisees in 5:17.
  5. Luke 15:2 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  6. Luke 15:2 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  7. Luke 15:2 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
  8. Luke 15:3 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.
  9. Luke 15:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  10. Luke 15:3 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.
  11. Luke 15:3 tn Grk “parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  12. Luke 15:4 tn Grk “What man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
  13. Luke 15:4 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
  14. Luke 15:4 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
  15. Luke 15:4 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
  16. Luke 15:4 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.
  17. Luke 15:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  18. Luke 15:6 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
  19. Luke 15:6 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
  20. Luke 15:6 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.
  21. Luke 15:7 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.
  22. Luke 15:7 tn Here δικαίοις (dikaiois) is an adjective functioning substantivally and has been translated “righteous people.”
  23. Luke 15:7 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
  24. Luke 15:8 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
  25. Luke 15:8 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (echousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesē) in the conditional clause to improve the English style.
  26. Luke 15:8 tn Grk “one coin.”
  27. Luke 15:8 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.
  28. Luke 15:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  29. Luke 15:9 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  30. Luke 15:9 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
  31. Luke 15:9 tn Grk “drachma.”
  32. Luke 15:10 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.
  33. Luke 15:11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  34. Luke 15:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  35. Luke 15:12 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  36. Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  37. Luke 15:12 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.”
  38. Luke 15:12 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
  39. Luke 15:12 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
  40. Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  41. Luke 15:12 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).
  42. Luke 15:13 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
  43. Luke 15:13 tn Grk “after not many days.”
  44. Luke 15:13 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
  45. Luke 15:13 tn Or “estate” (the same word has been translated “estate” in v. 12).
  46. Luke 15:14 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.
  47. Luke 15:15 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
  48. Luke 15:15 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.
  49. Luke 15:15 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).
  50. Luke 15:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  51. Luke 15:16 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
  52. Luke 15:16 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).
  53. Luke 15:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  54. Luke 15:17 tn Grk “came to himself” (an idiom).
  55. Luke 15:17 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
  56. Luke 15:18 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
  57. Luke 15:18 sn The phrase against heaven is a circumlocution for God.
  58. Luke 15:18 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cp. Jdth 5:17; 1 Km 7:6; 20:1).”
  59. Luke 15:19 tn Or “make me.” Here is a sign of total humility.
  60. Luke 15:20 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.
  61. Luke 15:20 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
  62. Luke 15:20 tn Or “felt great affection for him,” “felt great pity for him.”sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
  63. Luke 15:20 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.
  64. Luke 15:20 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
  65. Luke 15:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  66. Luke 15:21 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
  67. Luke 15:21 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
  68. Luke 15:22 tn See the note on the word “slave” in 7:2.
  69. Luke 15:22 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
  70. Luke 15:22 tn Grk “hand,” but χείρ (cheir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
  71. Luke 15:22 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
  72. Luke 15:23 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.
  73. Luke 15:23 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.
  74. Luke 15:23 tn The participle φαγόντες (phagontes) has been translated as a finite verb due to requirements of contemporary English style.
  75. Luke 15:24 sn This statement links the parable to the theme of 15:6, 9.
  76. Luke 15:24 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
  77. Luke 15:25 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
  78. Luke 15:25 sn This would have been primarily instrumental music, but might include singing as well.
  79. Luke 15:26 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.
  80. Luke 15:26 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
  81. Luke 15:27 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.
  82. Luke 15:27 tn See note on the phrase “fattened calf” in v. 23.
  83. Luke 15:27 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
  84. Luke 15:28 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
  85. Luke 15:28 tn The aorist verb ὠργίσθη (ōrgisthē) has been translated as an ingressive aorist, reflecting entry into a state or condition.
  86. Luke 15:28 sn Ironically the attitude of the older son has left him outside and without joy.
  87. Luke 15:29 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
  88. Luke 15:29 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
  89. Luke 15:29 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
  90. Luke 15:29 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!”
  91. Luke 15:30 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
  92. Luke 15:30 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.
  93. Luke 15:30 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.
  94. Luke 15:30 sn See note on the phrase “fattened calf” in v. 23.
  95. Luke 15:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
  96. Luke 15:31 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
  97. Luke 15:32 tn Or “necessary.”
  98. Luke 15:32 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
  99. Luke 15:32 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.
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路加福音 14
路加福音 16
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