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路加福音 15
Chinese Contemporary Bible (Traditional)

迷失的羊

15 許多稅吏和罪人都來聽耶穌講道， 2 法利賽人和律法教師埋怨說：「這個人竟和罪人來往，還跟他們一起吃飯。」

3 耶穌給他們講了一個比喻： 4 「如果你們有人有一百隻羊，走失了一隻，難道他不暫時把那九十九隻留在草場上，去找那隻迷失的羊，一直到找著為止嗎？ 5 他找到後，會歡歡喜喜地把那隻羊扛回家， 6 並邀來朋友鄰居，說，『我走失的羊找到了，來和我一同慶祝吧！』 7 我告訴你們，同樣，一個罪人悔改，在天上也要這樣為他歡喜，甚至比有九十九個不用悔改的義人還歡喜。

丟錢的比喻

8 「又比如一個婦人有十塊錢，不小心弄丟了一塊，難道她不點亮燈，打掃房子，仔細尋找一直到找著為止嗎？ 9 她找到後，會邀朋友鄰居來，說，『我丟的錢找到了，來和我一同慶祝吧！』 10 我告訴你們，同樣，一個罪人悔改，上帝的眾天使也會這樣為他歡喜。」

浪子回頭

11 耶穌又說：「某人有兩個兒子。 12 小兒子對父親說，『父親，請你把我應得的家產分給我。』父親就把財產分給了兩個兒子。

13 「沒過幾天，小兒子帶著他所有的財物出門遠遊去了。他終日在外花天酒地，揮金如土， 14 很快囊空如洗，又遇到嚴重的饑荒，就陷入困境， 15 只好投靠一個當地人。那人派他到田裡去放豬， 16 他餓到恨不得拿餵豬的豆莢充饑，可是連這些也沒有人給他。 17 最後，他醒悟過來，心想，『在我父親家裡，連僱工的口糧都綽綽有餘，我現在卻要在這裡餓死嗎？ 18 我要動身回到我父親身邊，對他說，父親，我得罪了天，也得罪了你， 19 今後，我再也不配作你的兒子，請把我當作僱工看待吧。』 20 於是他動身回家。

「他父親遠遠地看見他，就動了慈心，跑上前去抱著他連連親吻。 21 小兒子說，『父親，我得罪了天，也得罪了你，今後，我再也不配作你的兒子。』

22 「父親卻對奴僕說，『趕快拿最好的袍子來給他穿上，給他戴上戒指，穿上鞋， 23 把那隻肥牛犢牽來宰了，讓我們一同歡宴慶祝！ 24 因我這兒子是死而復活、失而復得的。』於是他們歡宴慶祝。

25 「那時，大兒子正在田間。當他回來還沒到門口，就聽見家裡傳出奏樂跳舞的聲音。 26 他叫來一個奴僕問個究竟。

27 「奴僕回答說，『你弟弟回來了！你父親因他無災無難地回來，特地宰了那隻肥牛犢。』 28 大兒子很生氣，不肯進去。父親就出來勸他。

29 「他對父親說，『你看，我伺候你這麼多年，從來沒有違背過你的命令，可是你沒有給過我一隻羊羔，讓我和朋友一同歡宴。 30 但你這個兒子在娼妓身上耗盡家財，一回來，你倒為他宰了肥牛犢！』

31 「父親對他說，『孩子啊！你一直在我身邊，我所有的一切都是你的。 32 可是你弟弟是死而復活、失而復得的，所以我們應該歡喜快樂。』」

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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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