^15:1Now all the tax collectors¹ and sinners were coming² to hear him. ^15:2But³ the Pharisees⁴ and the experts in the law⁵ were complaining,⁶ “This man welcomes⁷ sinners and eats with them.”

^15:3So⁸ Jesus⁹ told them¹⁰ this parable:¹¹^15:4“Which one¹² of you, if he has a hundred¹³ sheep and loses one of them, would not leave the ninety-nine in the open pasture¹⁴ and go look for¹⁵ the one that is lost until he finds it?¹⁶^15:5Then¹⁷ when he has found it, he places it on his shoulders, rejoicing. ^15:6Returning¹⁸ home, he calls together¹⁹ his²⁰ friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ ^15:7I tell you, in the same way there will be more joy in heaven over one sinner²¹ who repents than over ninety-nine righteous people²² who have no need to repent.²³

^15:8“Or what woman, if she has ten silver coins²⁴ and loses²⁵ one of them,²⁶ does not light a lamp, sweep²⁷ the house, and search thoroughly until she finds it? ^15:9Then²⁸ when she has found it, she calls together her²⁹ friends and neighbors, saying, ‘Rejoice³⁰ with me, for I have found the coin³¹ that I had lost.’ ^15:10In the same way, I tell you, there is joy in the presence of God’s angels³² over one sinner who repents.”

Read in Logos

Luke 15:7: Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

Footnotes

1 See the note on tax collectors in .
2 Grk “were drawing near.”
3 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
4 See the note on Pharisees in .
5 Or “and the scribes.” See the note on the phrase “experts in the law” in .
6 Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
7 Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27–32; 7:37–50.
8 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 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
10 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 Grk “parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
12 Grk “What man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
13 This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
14 Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
15 Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
16 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 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18 Grk “And coming into his …” Here καί (kai) has not been translated because of differences between Greek and English style.
19 A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9–10).
20 Grk “the”; in context the article is used as a possessive pronoun ( ). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
21 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 Here δικαίοις (dikaiois) is an adjective functioning substantivally and has been translated “righteous people.”
23 Or “who do not need to repent”; Grk “who do not have need of repentance.”
24 This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
25 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 Grk “one coin.”
27 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 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
29 Grk “the”; in context the article is used as a possessive pronoun ( ).
30 Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
31 Grk “drachma.”
32 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.