^15:11Then³³ Jesus³⁴ said, “A man had two sons. ^15:12The³⁵ younger of them said to his³⁶ father, ‘Father, give me the share of the estate³⁷ that will belong³⁸ to me.’ So³⁹ he divided his⁴⁰ assets between them.⁴¹^15:13After⁴² a few days,⁴³ the younger son gathered together all he had and left on a journey to a distant country, and there he squandered⁴⁴ his wealth⁴⁵ with a wild lifestyle. ^15:14Then⁴⁶ after he had spent everything, a severe famine took place in that country, and he began to be in need. ^15:15So he went and worked for⁴⁷ one of the citizens of that country, who⁴⁸ sent him to his fields to feed pigs.⁴⁹^15:16He⁵⁰ was longing to eat⁵¹ the carob pods⁵² the pigs were eating, but⁵³ no one gave him anything. ^15:17But when he came to his senses⁵⁴ he said, ‘How many of my father’s hired workers have food⁵⁵ enough to spare, but here I am dying from hunger! ^15:18I will get up and go to my father and say to him, “Father, I have sinned⁵⁶ against heaven⁵⁷ and against⁵⁸ you. ^15:19I am no longer worthy to be called your son; treat me⁵⁹ like one of your hired workers.” ’ ^15:20So⁶⁰ he got up and went to his father. But while he was still a long way from home⁶¹ his father saw him, and his heart went out to him;⁶² he ran and hugged⁶³ his son⁶⁴ and kissed him. ^15:21Then⁶⁵ his son said to him, ‘Father, I have sinned against heaven⁶⁶ and against you; I am no longer worthy to be called your son.’⁶⁷

Read in Logos

Luke 15:18–19: I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.”…

Footnotes

33 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
34 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
35 Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
36 Grk “the”; in context the article is used as a possessive pronoun ( ).
37 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 L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
39 Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
40 Grk “the”; in context the article is used as a possessive pronoun ( ).
41 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 Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
43 Grk “after not many days.”
44 Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
45 Or “estate” (the same word has been translated “estate” in v. 12).
46 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 Grk “joined himself to” (in this case an idiom for beginning to work for someone).
48 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 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 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
51 Or “would gladly have eaten”; Grk “was longing to be filled with.”
52 This term refers to the edible pods from a carob tree ( 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 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
54 Grk “came to himself” (an idiom).
55 Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
56 In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
57 The phrase against heaven is a circumlocution for God.
58 According to ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
59 Or “make me.” Here is a sign of total humility.
60 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 Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
62 Or “felt great affection for him,” “felt great pity for him.” 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 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 Grk “him”; the referent (the son) has been specified in the translation for clarity.
65 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
66 The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
67 The younger son launches into his confession just as he had planned. See vv. 18–19.