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Lukas 15

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NCB · Alkitab Konsensus Baru

1Now all the tax collectors and the sinners were drawing near to him to hear him. 2And both the Pharisees and the scribes grumbled, saying, "This man welcomes sinners and eats with them." 3So he told them this parable, saying: 4"Which man of you, having one hundred sheep, and losing one of them, does not leave the ninety-nine in the wilderness and go after the lost one until he finds it? 5And finding it, he lays it upon his shoulders, rejoicing. 6And coming into the house, he calls together his friends and his neighbors, saying to them: 'Rejoice with me, because I found my sheep, the lost one!' 7I tell you that in the same way, there will be joy in heaven over one repenting sinner, more than over ninety-nine righteous ones who have no need of repentance. 8"Or what woman having ten drachmas, if she loses one drachma, does not light a lamp, sweep the house, and seek carefully until she finds it? 9And finding it, she calls together the female friends and the female neighbors, saying: 'Rejoice with me, because I found the drachma that I lost.' 10In the same way, I tell you, there is joy before the angels of God over one repenting sinner." 11And he said: "A certain man had two sons. 12And the younger of them said to his father, 'Father, give me the share of the property that falls to me.' So he divided his livelihood between them. 13Not many days later, the younger son gathered everything together and journeyed to a far country, and there he squandered his property, living unsavingly. 14And having spent everything, a severe famine arose throughout that country, and he began to be in need. 15So he went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 16And he longed to fill his belly from the carob pods that the pigs were eating, and no one gave him anything. 17But coming to himself he said, 'How many of my father's hired servants abound with bread, while I am perishing here with hunger! 18Arising, I will go to my father, and I will say to him: Father, I sinned against heaven and before you; 19and I am no longer worthy to be called your son; make me as one of your hired servants.' 20And arising, he came to his own father. But while he was still a long way off, his father saw him and was moved with compassion, and running, he fell upon his neck and kissed him. 21And the son said to him, 'Father, I sinned against heaven and before you; and I am no longer worthy to be called your son; make me as one of your hired servants.' 22But the father said to his servants, 'Quickly bring out the robe, the best one, and clothe him, and put a ring on his hand and sandals on his feet, 23and bring the calf, the fatted one, and kill it, and having eaten, let us celebrate; 24because this son of mine was dead and lived again; he was lost and is found.' And they began to celebrate. 25Now his son, the elder one, was in the field. And as he came and drew near to the house, he heard music and dancing. 26And calling to him one of the servant boys, he inquired what these things might be. 27And he said to him, 'Your brother has arrived, and your father killed the calf, the fatted one, because he received him back safe and sound.' 28But he became angry and did not want to go in. So his father, coming out, entreated him. 29But answering, he said to his father, 'Look! For so many years I serve you, and I never transgressed a commandment of yours, and yet to me you never gave a kid goat, that I might celebrate with my friends; 30but when this son of yours came—the one who devoured your livelihood with prostitutes—you killed for him the fatted one, the calf!' 31And he said to him, 'Child, you are always with me, and all my things are yours. 32But to celebrate and rejoice was necessary, because this brother of yours was dead and lived again, and was lost and is found.'

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Hal yang disepakati oleh tradisi

Universally across all traditions, Jesus is understood to deliver three parables concerning lost items being found to defend his boundary-crossing table fellowship with sinners against the objections of the religious elite. It is broadly affirmed that the elder brother's resentment represents a legalistic, works-based approach to God that fundamentally misunderstands grace, serving as a warning against self-righteousness in the church. Several traditions also find specific symbolic and… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The elder brother's resentment represents a legalistic, works-based approach to God that fundamentally misunderstands grace, serving as a warning against self-righteousness in the church. (10 affirm)

Letak perbedaan tradisi

  • The ninety-nine sheep represent the unfallen angelic hosts, while the one lost sheep represents fallen humanity sought by Christ.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; adventist: QUALIFY

  • The lost sheep and the lost coin highlight God's unilateral initiative in salvation, illustrating the sinner's complete inability to contribute to their own rescue.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; restorationist: DENY

  • The prodigal 'coming to himself' marks the awakening of the sinner's will by God's prevenient grace.

    reformed: QUALIFY; methodist: AFFIRM

  • The prodigal son 'coming to himself' models conversion as a distinct, decisive crisis experience of awakening.

    anglican: QUALIFY; pentecostal: AFFIRM

  • The younger son's conscious realization and subsequent decision to return demonstrate that genuine repentance requires the voluntary exercise of human agency.

    lutheran: DENY; reformed: QUALIFY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; restorationist: AFFIRM

  • The father's immediate embrace of the son prior to any acts of penance or restitution signifies justification by grace alone apart from works.

    catholic: DENY; orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; methodist: AFFIRM; restorationist: QUALIFY

  • The 'best robe' represents the garment of original innocence and incorruption, restored sacramentally to the believer in Baptism.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; reformed: DENY

  • The fatted calf killed for the celebratory feast is a Christological type for Jesus Christ offered as a sacrifice in the Eucharist.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY

  • The prodigal son's realization, return, and vocal confession serve as the scriptural paradigm for the Sacrament of Penance.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: QUALIFY; lutheran: QUALIFY

  • The younger son's admission of sin against heaven and his father is liturgically adapted as the standard model for daily corporate confession.

    oriental-orthodox: QUALIFY; anglican: AFFIRM

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

In response to the Pharisees and scribes murmuring against his table fellowship with tax collectors and sinners, Jesus delivers a triad of parables: the lost sheep, the lost coin, and the lost son. The immediate rhetorical force justifies Jesus’ mission to the marginalized by revealing the character of God, who actively seeks out the lost and rejoices excessively upon their recovery. The climax, the parable of the two sons, contrasts the radical, unmerited compassion of the father toward the repentant younger son with the resentment and self-righteousness of the elder son, serving as a direct rebuke to the religious leaders who refuse to participate in the joy of restoration. Reception: Catholic reception, weaving together Latin and Eastern patristic sources, reads this chapter through profoundly sacramental and typological lenses. The 'best robe' or 'first robe' (stola prima) is universally identified by the Fathers, such as Ambrose, as the garment of original innocence and sanctifying grace lost in the Fall and restored in Baptism and Confession. Ambrose further sees the ring as the seal of the Holy Spirit and the 'fatted calf' as a type of Christ sacrificed, whose flesh is consumed in the Eucharistic feast. The woman seeking the lost coin is interpreted by Greek Fathers like Gregory of Nyssa as Wisdom or the Church seeking the human soul. The coin itself represents the soul stamped with the image of the Divine King, which has been obscured by the dirt of sin, while the lighted lamp is the Incarnate Word. Furthermore, the older son and younger son have historically been read typologically by figures like Cyril of Alexandria and Augustine to represent the Jews and the Gentiles respectively, though later Catholic reception focuses more heavily on the moral dimensions of the two sons representing different spiritual maladies within the Church. The Vulgate's rendering of repentance as 'paenitentiam' deeply influenced the Latin theological vocabulary, linking the joy of heaven to the specific acts of doing penance. In papal magisterium, John Paul II elevated the Prodigal Son narrative as the supreme revelation of God's nature as merciful love. The father's proactive run to embrace the son demonstrates that divine mercy is not merely a juridical pardon but an active restoration of profound human dignity.

Eastern Orthodox

In response to the Pharisees and scribes murmuring against His table fellowship with 'tax collectors and sinners,' Jesus tells three interconnected parables about the joy of recovering what is lost. The sequence escalates in value and intimacy: a lost sheep (one of a hundred), a lost coin (one of ten), and a lost son (one of two). The final narrative details a younger son who demands his inheritance, squanders it in riotous living, suffers famine, and 'comes to himself' among the pigs. His decision to return as a servant is interrupted by his father, who runs to him, embraces him, and restores him to full sonship with a lavish feast, provoking the resentment of the obedient but self-righteous older brother. Reception: Eastern Orthodox reception of this chapter is thoroughly christological, ascetical, and sacramental. The parables are read as a unified exposition of the divine economy. Cyril of Alexandria typifies the patristic reading of the lost sheep by identifying the ninety-nine as the unfallen angelic hosts and the one lost sheep as humanity on earth, sought out by the Incarnate Word. The Parable of the Prodigal Son serves as a master paradigm for the Orthodox understanding of 'metanoia' (repentance). Gregory Palamas interprets the younger son's departure allegorically: the squandered 'substance' is the human intellect and spiritual faculties dispersed and fragmented into carnal passions. The pivotal phrase 'he came to himself' (v. 17) grounds the Orthodox ascetical view that sin is an unnatural state of madness or alienation from the image of God, while repentance is an awakening and a return to one's true, created nature. The father's restorative gifts are read sacramentally. Patristic consensus, articulated by figures like John Chrysostom, identifies the 'first robe' or 'best robe' (v. 22) as the primordial garment of light lost by Adam at the Fall, now restored in Holy Baptism. The ring signifies the seal of the Holy Spirit given in Chrismation. The 'fatted calf' (v. 23) is universally identified by the Fathers as Christ Himself, the unblemished sacrifice offered for the life of the world in the Eucharist.

Oriental Orthodox

In Luke 15, Jesus responds to the Pharisees and scribes who criticize his association and table fellowship with tax collectors and sinners (Luke 15:1-2). He delivers three interconnected parables to illustrate God's relentless search for the lost and the subsequent joy in heaven over their recovery. The first two parables, the lost sheep (Luke 15:3-7) and the lost coin (Luke 15:8-10), emphasize the active seeking by the owner and the communal rejoicing upon finding what was lost. The third, the parable of the Prodigal Son (Luke 15:11-32), details a younger son's squandering of his inheritance, his degradation, his realization and return, and the father's lavish restoration of his son, which starkly contrasts with the older brother's bitter resentment. Reception: The Oriental Orthodox tradition reads this chapter through a highly typological, Christological, and sacramental lens, rooted deeply in the exegesis of the Alexandrian and Syriac fathers. Cyril of Alexandria provides a definitive miaphysite Christological reading of the lost sheep: the hundred sheep represent all rational creation, the ninety-nine are the angels, and the single lost sheep is fallen humanity, whom the Incarnate Word descends to earth to seek and place upon His own shoulders. The Prodigal Son is similarly understood as a macro-narrative of human exile and sacramental restoration. The journey into the far country and feeding swine (Luke 15:13-15) represents humanity's descent into idolatry and enslavement to demonic passions. The father's embrace and the gifts bestowed upon the returning son (Luke 15:22-23) are interpreted sacramentally. For Cyril of Alexandria and Syriac writers like Jacob of Serugh, the 'best robe' or 'first robe' is the garment of incorruption and the original grace of Adam restored in baptism. The ring signifies the seal of the Holy Spirit, and the 'fatted calf' is explicitly identified as Emmanuel Himself, offered as a sacrifice for the life of the world in the Eucharist.

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WEB · World English Bible

1Now all the tax collectors and sinners were coming close to him to hear him. 2The Pharisees and the scribes murmured, saying, “This man welcomes sinners, and eats with them.” 3He told them this parable: 4“Which of you men, if you had one hundred sheep and lost one of them, wouldn’t leave the ninety-nine in the wilderness and go after the one that was lost, until he found it? 5When he has found it, he carries it on his shoulders, rejoicing. 6When he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’ 7I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 8“Or what woman, if she had ten drachma coins, if she lost one drachma coin, wouldn’t light a lamp, sweep the house, and seek diligently until she found it? 9When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the drachma which I had lost!’ 10Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting.” 11He said, “A certain man had two sons. 12The younger of them said to his father, ‘Father, give me my share of your property.’ So he divided his livelihood between them. 13Not many days after, the younger son gathered all of this together and traveled into a far country. There he wasted his property with riotous living. 14When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 16He wanted to fill his belly with the pods that the pigs ate, but no one gave him any. 17But when he came to himself, he said, ‘How many hired servants of my father’s have bread enough to spare, and I’m dying with hunger! 18I will get up and go to my father, and will tell him, “Father, I have sinned against heaven and in your sight. 19I am no more worthy to be called your son. Make me as one of your hired servants.”’ 20“He arose and came to his father. But while he was still far off, his father saw him and was moved with compassion, and ran, fell on his neck, and kissed him. 21The son said to him, ‘Father, I have sinned against heaven and in your sight. I am no longer worthy to be called your son.’ 22“But the father said to his servants, ‘Bring out the best robe and put it on him. Put a ring on his hand and sandals on his feet. 23Bring the fattened calf, kill it, and let’s eat and celebrate; 24for this, my son, was dead and is alive again. He was lost and is found.’ Then they began to celebrate. 25“Now his elder son was in the field. As he came near to the house, he heard music and dancing. 26He called one of the servants to him and asked what was going on. 27He said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.’ 28But he was angry and would not go in. Therefore his father came out and begged him. 29But he answered his father, ‘Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 30But when this your son came, who has devoured your living with prostitutes, you killed the fattened calf for him.’ 31“He said to him, ‘Son, you are always with me, and all that is mine is yours. 32But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.’”

KJV · King James Version

1Then drew near unto him all the publicans and sinners for to hear him. 2And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. 3And he spake this parable unto them, saying, 4What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 5And when he hath found it, he layeth it on his shoulders, rejoicing. 6And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. 7I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. 8Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? 9And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. 10Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. 11And he said, A certain man had two sons: 12And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 17And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! 18I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19And am no more worthy to be called thy son: make me as one of thy hired servants. 20And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. 25Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. 26And he called one of the servants, and asked what these things meant. 27And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28And he was angry, and would not go in: therefore came his father out, and intreated him. 29And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: 30But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. 31And he said unto him, Son, thou art ever with me, and all that I have is thine. 32It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

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Perbedaan yang mengubah makna (72)
  • v1 [lexical]: different words for tax officials — “publicans” (KJV, ASV, WEBSTER, DRC) vs “tax-gatherers” (YLT, DARBY) vs “tax collectors” (WEB)
  • v2 [lexical]: variations in verb choice and pronoun used to describe the action — “man receiveth” (KJV, ASV, WEBSTER, DRC) vs “welcomes” (WEB) vs “one doth receive” (YLT) vs “receives” (DARBY)
  • v2 [grammatical]: variations in verb aspect or form — “eateth” (KJV, ASV, WEBSTER, DRC) vs “eats” (WEB, DARBY) vs “doth eat” (YLT)
  • v4 [lexical]: different interrogative phrases — “What man” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Which” (WEB)
  • v4 [grammatical]: variations in verb form, mood, and syntactic structure for a hypothetical loss — “and having lost” (ASV, YLT, DARBY) vs “and lost” (WEB) vs “if he lose” (KJV) vs “loseth” (WEBSTER) vs “and shall” (DRC)
  • v4 [grammatical]: variations in auxiliary verbs and syntax — “doth not” (KJV, ASV, YLT, WEBSTER) vs “wouldn’t” (WEB) vs “does” (DARBY) vs “he” (DRC)
  • v4 [lexical]: synonymous nouns for the uninhabited area — “wilderness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “desert” (DRC)
  • v4 [grammatical]: differences in relative clauses and noun phrase construction — “that which is” (KJV, ASV, DARBY, WEBSTER) vs “the one was” (WEB) vs “the” (YLT) vs “was” (DRC)
  • v4 [grammatical]: (vv 4, 8) differences in verb tense and mood — “find” (KJV, ASV, DARBY, DRC) vs “found” (WEB) vs “may” (YLT) vs “findeth” (WEBSTER)
  • v5 [grammatical]: (vv 5, 9) participle versus finite verb and conjunction — “And when he hath” (KJV, ASV, WEBSTER, DRC) vs “having” (YLT, DARBY) vs “has” (WEB)
  • v5 [lexical]: variations in verb choice and grammatical form for placing the sheep — “it he layeth” (KJV, ASV, WEBSTER) vs “carries” (WEB) vs “doth lay” (YLT) vs “lays” (DARBY) vs “lay” (DRC)
  • v5 [stylistic]: (vv 5, 6, 20, 21, 27, 31) synonymous prepositions — “on” (WEB, KJV, ASV, YLT, WEBSTER) vs “upon” (DARBY, DRC)
  • v6 [grammatical]: use of possessive pronoun versus definite article — “his” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY)
  • v6 [grammatical]: presence or absence of a possessive pronoun before the noun — “his neighbors” (WEB, ASV) vs “neighbours” (KJV, DRC) vs “the” (YLT, DARBY) vs “neighbors” (WEBSTER)
  • v6 [lexical]: (vv 6, 9, 24) choice of causal conjunction — “for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “because” (YLT, DRC)
  • v7 [lexical]: (vv 7, 10, 18) variations in verb choice and phrasing for speaking — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v7 [grammatical]: different syntactic constructions for expressing certainty of future joy — “likewise joy shall” (KJV, WEBSTER) vs “even so there” (ASV, DRC) vs “even so there will” (WEB) vs “so” (YLT) vs “thus there” (DARBY)
  • v7 [lexical]: different prepositions expressing the reason for joy — “over” (WEB, KJV, ASV, YLT, WEBSTER) vs “for” (DARBY) vs “upon” (DRC)
  • v8 [lexical]: choice of disjunctive conjunction — “Or” (WEB, ASV, YLT, DARBY, DRC) vs “Either” (KJV, WEBSTER)
  • v8 [grammatical]: participle versus conditional clause — “having” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “if she had” (WEB)
  • v8 [lexical]: different terms or cultural equivalents for the Greek coin — “pieces of silver” (KJV, ASV, WEBSTER) vs “drachma coins” (WEB) vs “drachms” (YLT) vs “drachmas” (DARBY) vs “groats” (DRC)
  • v8 [grammatical]: variations in verb tense and mood for a hypothetical loss — “lose” (KJV, ASV, DARBY, DRC) vs “lost” (WEB) vs “may” (YLT) vs “loseth” (WEBSTER)
  • v8 [lexical]: repetition of the noun vs pronoun and variations in verb auxiliaries — “piece doth not” (KJV, ASV, WEBSTER) vs “drachma coin wouldn’t” (WEB) vs “drachm” (YLT) vs “drachma does” (DARBY) vs “groat” (DRC)
  • v8 [lexical]: different words for a light source — “lamp” (WEB, ASV, YLT, DARBY) vs “candle and” (KJV, WEBSTER, DRC)
  • v8 [lexical]: different adverbs and conjunctions for continuous search — “until” (WEB, ASV, DRC) vs “diligently till” (KJV, WEBSTER) vs “carefully that” (YLT) vs “carefully” (DARBY)
  • v9 [lexical]: different noun choices and relative pronouns — “piece which” (KJV, ASV, WEBSTER) vs “drachma” (WEB, DARBY) vs “drachm that” (YLT) vs “groat” (DRC)
  • v10 [lexical]: choice of comparative adverb — “Even so” (WEB, ASV) vs “Likewise” (KJV, WEBSTER) vs “So” (YLT, DRC) vs “Thus” (DARBY)
  • v10 [lexical]: different phrases expressing location or audience — “in the presence of” (WEB, KJV, ASV, WEBSTER) vs “before” (DARBY, DRC) vs “doth come before” (YLT)
  • v10 [lexical]: different prepositions expressing the object of joy — “over” (WEB, KJV, ASV, YLT, WEBSTER) vs “for” (DARBY) vs “upon” (DRC)
  • v12 [lexical]: different phrasing for the allotted inheritance — “the portion” (KJV, ASV, YLT, WEBSTER, DRC) vs “my share” (WEB) vs “share” (DARBY)
  • v13 [lexical]: different verb choices for squandering property — “wasted” (KJV, WEBSTER, DRC) vs “he” (WEB, ASV) vs “he scattered” (YLT) vs “dissipated” (DARBY)
  • v14 [lexical]: different verbs describing the onset of the famine — “arose” (WEB, KJV, ASV, DARBY, WEBSTER) vs “came” (YLT, DRC)
  • v14 [lexical]: different adjectives describing the intensity of the famine — “mighty” (KJV, ASV, YLT, DRC) vs “severe” (WEB, WEBSTER) vs “violent” (DARBY)
  • v14 [lexical]: choice of preposition for geographical extent — “in” (WEB, KJV, ASV, WEBSTER, DRC) vs “on” (YLT) vs “throughout” (DARBY)
  • v14 [lexical]: synonymous nouns for the region — “country” (WEB, ASV, YLT, DARBY, DRC) vs “land” (KJV, WEBSTER)
  • v14 [lexical]: synonymous nouns for destitution — “want” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “need” (WEB)
  • v15 [lexical]: explicit noun versus pronoun or number — “one” (WEB, ASV, YLT, DARBY, DRC) vs “a citizen” (KJV, WEBSTER)
  • v15 [lexical]: different nouns or phrases for the agricultural setting — “into his fields” (WEB, KJV, ASV, DARBY, WEBSTER) vs “to the” (YLT) vs “farm” (DRC)
  • v15 [lexical]: synonymous nouns for the animals — “swine” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “pigs” (WEB)
  • v16 [lexical]: varying phrases expressing strong desire — “would fain have filled” (KJV, ASV, WEBSTER, DRC) vs “wanted to fill” (WEB) vs “was desirous to fill” (YLT) vs “longed to fill” (DARBY)
  • v16 [grammatical]: differences in verb tense and conjunction choice — “swine did eat and” (KJV, ASV, WEBSTER, DRC) vs “were eating” (YLT, DARBY) vs “pigs ate but” (WEB)
  • v16 [grammatical]: differences in indefinite pronouns and verb phrases — “man gave unto” (KJV, ASV, DRC) vs “one” (WEB) vs “one was giving to” (YLT) vs “one to” (DARBY) vs “to” (WEBSTER)
  • v17 [grammatical]: variations in conjunctions and participial phrases versus finite clauses — “But” (WEB, ASV) vs “And when he came” (KJV, WEBSTER) vs “having come” (YLT) vs “coming” (DARBY) vs “returning” (DRC)
  • v17 [lexical]: different nouns for paid workers and prepositions indicating relationship — “hired servants of” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hirelings” (YLT) vs “in” (DRC)
  • v17 [grammatical]: different syntactic structures to express having plenty — “father’s have” (WEB, KJV, ASV) vs “father a superabundance of” (YLT) vs “abundance of” (DARBY) vs “father” (WEBSTER) vs “house abound with” (DRC)
  • v18 [lexical]: different idioms for expressing in the presence of someone — “before thee” (KJV, YLT, DARBY, WEBSTER, DRC) vs “in your sight” (WEB) vs “in thy sight” (ASV)
  • v19 [grammatical]: variations in conjunctions and adverbs of time or negation — “I” (WEB, ASV) vs “And am no more” (KJV, WEBSTER) vs “am I” (YLT) vs “I longer” (DARBY) vs “I not” (DRC)
  • v19 [stylistic]: (vv 19, 21, 27, 32) archaic versus modern possessive pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v19 [lexical]: different terms for paid workers — “thy hired servants” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “hirelings” (YLT)
  • v20 [lexical]: choice of conjunction indicating time or contrast — “while” (WEB, ASV, DARBY) vs “But when” (KJV, WEBSTER) vs “and” (YLT, DRC)
  • v20 [lexical]: different verb phrases expressing feeling pity — “was moved with” (WEB, ASV, YLT, DARBY, DRC) vs “had” (KJV, WEBSTER)
  • v20 [lexical]: different ways to express the action of kissing — “kissed” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “covered” (DARBY)
  • v22 [lexical]: (vv 22, 28, 29) choice of conjunction — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC)
  • v22 [lexical]: different nouns for the household workers — “servants” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “bondmen” (DARBY)
  • v22 [textual]: reflects a manuscript variant adding the word 'quickly' — “forth” (KJV, YLT, WEBSTER) vs “out” (WEB, DARBY) vs “quickly” (ASV, DRC)
  • v22 [interpretive]: interpretive choice of translating 'first' literally or idiomatically as 'best' — “best” (WEB, KJV, ASV, DARBY, WEBSTER) vs “first” (YLT, DRC)
  • v22 [lexical]: different verbs for dressing — “put it on” (WEB, KJV, ASV, WEBSTER, DRC) vs “clothe” (YLT, DARBY)
  • v22 [lexical]: different nouns for footwear and phrasing for the feet — “shoes on his” (KJV, ASV, WEBSTER, DRC) vs “sandals” (WEB, DARBY) vs “sandals for the” (YLT)
  • v23 [lexical]: (vv 23, 27, 30) alternative adjectives for an animal prepared for a feast — “fatted” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “fattened” (WEB)
  • v24 [grammatical]: (vv 24, 32) different verb tenses and forms for coming back to life — “is alive again he” (WEB, KJV, ASV, WEBSTER) vs “did live and” (YLT) vs “has come to life” (DARBY) vs “come to life” (DRC)
  • v24 [grammatical]: (vv 24, 32) different verb tenses to indicate the state of being found — “is” (WEB, KJV, ASV, WEBSTER, DRC) vs “was” (YLT) vs “has been” (DARBY)
  • v24 [lexical]: different verbs for expressing joyous festivity — “be merry” (KJV, ASV, YLT, WEBSTER, DRC) vs “celebrate” (WEB) vs “make” (DARBY)
  • v25 [lexical]: choice of transitional conjunction — “Now” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY)
  • v26 [lexical]: different phrases to translate the inquiry about the commotion — “these things meant” (KJV, WEBSTER, DRC) vs “might be” (ASV, YLT, DARBY) vs “was going on” (WEB)
  • v27 [grammatical]: different verb auxiliaries and forms indicating arrival — “is come” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “arrived” (YLT)
  • v27 [grammatical]: different verb tenses and auxiliaries — “hath killed” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did kill” (YLT)
  • v28 [lexical]: different verbs for expressing the onset of emotion — “was” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “became” (DARBY)
  • v29 [grammatical]: variation in redundant participial constructions versus simple past tense — “answering said to his” (KJV, DARBY, WEBSTER, DRC) vs “answered” (WEB) vs “answered and” (ASV) vs “the” (YLT)
  • v29 [lexical]: different interjections and adverbs indicating emphasis and time — “Lo these” (KJV, ASV, WEBSTER) vs “Behold” (WEB) vs “so” (YLT) vs “Behold so” (DARBY) vs “Behold for so” (DRC)
  • v29 [grammatical]: different verb tenses and forms — “gavest me” (KJV, ASV, WEBSTER) vs “given” (DARBY, DRC) vs “gave” (WEB) vs “give” (YLT)
  • v31 [lexical]: variations in translating the affectionate address and temporal adverbs — “Son thou art ever” (KJV, ASV, WEBSTER) vs “you are always” (WEB) vs “Child always” (YLT) vs “Child” (DARBY) vs “always” (DRC)
  • v32 [grammatical]: use of conjunction versus starting a new sentence with a pronoun — “and” (KJV, ASV, DARBY, WEBSTER) vs “He” (WEB, YLT, DRC)

Di balik halaman ini

Teks sumber. Greek (TAGNT, public-domain critical text). Provided Greek text.

Nama-nama ilahi: Theos (God).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

In academic textual-historical analysis, Luke 15 is recognized as a highly constructed, unified literary composition centered on a triadic sequence of parables: the Lost Sheep (vv. 4-7), the Lost Coin (vv. 8-10), and the Lost Son or 'Prodigal Son' (vv. 11-32). The chapter opens with a redactional framework (vv. 1-2) establishing the Sitz im Leben: a defense of Jesus' controversial table fellowship with 'tax collectors and sinners' against the grumbling of Pharisees and scribes. Source criticism identifies the Lost Sheep as deriving from the Q source (paralleling Matthew 18:12-14, where it is aimed at wandering disciples rather than 'sinners'), while the Lost Coin and the Lost Son are drawn from Luke's unique 'L' material. The triad employs an escalating rhetorical structure of fraction (1/100, 1/10, 1/2). Philologically and culturally, the narrative of the younger son is steeped in first-century socioeconomic realities. His request for his share of the property (ousia, v. 12) before the father's death was legally possible but socially offensive in antiquity. His degradation is signaled by his employment feeding swine (v. 15) and desiring carob pods (keratia, v. 16), which to a Second Temple Jewish audience signified utter ritual impurity and loss of covenantal identity. The father's response—being moved with compassion (splanchnizomai) and running (v. 20)—subverts ancient Mediterranean honor-shame protocols, which expected dignified restraint from a patriarch. The open ending of the older brother's refusal to enter the feast (v. 28) leaves the narrative tension unresolved, serving as a rhetorical challenge to the audience established in verse 2.

Jewish interpretation

In a historical Jewish context, Luke 15 is read not as Christian Scripture, but as a collection of first-century Jewish aggadah (narrative parables) focused on the concept of teshuvah (repentance or returning). The setting (verses 1-2) depicts intra-Jewish debates over table fellowship, purity, and community boundaries. The three parables—the lost sheep (verses 4-7), the lost coin (verses 8-10), and the two sons (verses 11-32)—use common, everyday first-century agricultural and domestic imagery to illustrate God’s willingness to forgive and the profound joy associated with a sinner's return. The narrative of the younger son who strays and returns reflects the Jewish understanding of a compassionate Father who freely offers grace upon genuine repentance, while the elder son represents the natural, yet ultimately flawed, human impulse to measure grace strictly by merit.

Latter-day Saint

In response to the Pharisees and scribes murmuring about his association with tax collectors and sinners, Jesus delivers three distinct parables: the lost sheep, the lost coin, and the prodigal son. Together, they illustrate the intrinsic value of every individual, the relentless divine effort to recover the lost, and the overwhelming joy in heaven over a single repentant sinner.

Jehovah's Witnesses

In response to the murmuring of the Pharisees and scribes who criticize him for receiving and eating with sinners (Luke 15:1-2), Jesus delivers three parables: the Lost Sheep, the Lost Coin, and the Prodigal Son. These parables illustrate a progression of lostness and subsequent finding, culminating in a deeply emotional narrative of a father welcoming back his wayward son. The immediate rhetorical aim is to justify Jesus' ministry to the marginalized and to rebuke the self-righteousness of the religious leaders who refuse to rejoice over repentance.

Pilihan terjemahan yang dibuat NCB (38)
  • v1: the tax collectors and the sinners — Preserves the repeated definite article pattern distinguishing the two groups.
  • v2: both the Pharisees and the scribes — Accurately translates the 'te' particle and repeated definite articles.
  • v2: grumbled — Contemporary equivalent for the continuous expression of objection identified in scholarship.
  • v2: welcomes — Precise contemporary rendering of prosdechetai reflecting deliberate hospitality.
  • v4: Which man — Direct literal translation of the interrogative modifying the noun.
  • v4: losing one — Renders the aorist participle parallel to 'having' (echōn).
  • v4: go after the lost one — Preserves the articular participle to apolōlos and highlights the recurring lost motif.
  • v5: lays it upon — Preserves the source text's figura-etymologica construction.
  • v6: my sheep, the lost one — Preserves the double articular structure matching the source text syntax exactly.
  • v7: repenting sinner — Translates the participle directly to preserve the cognate pattern with 'repentance' later in the verse.
  • v8: ten drachmas — Retains the specific Hellenistic coin highlighted by academic analysis rather than flattening into generic silver.
  • v8: seek carefully — Precise contemporary English rendering of epimelōs.
  • v9: the female friends and the female neighbors — Reflects the explicit feminine forms and repeated definite articles of the source text.
  • v10: angels of God — Adheres to the divine-name map distinguishing Theos as God.
  • v12: share of the property — Reflects the technical term ousia recognized in socio-historical analysis.
  • v13: unsavingly — Preserves the a-privative wordplay related to salvation and saving.
  • v13: squandered — Accurate modern nuance for dieskorpisen in the context of wealth.
  • v14: severe famine — Contemporary English collocation for limos ischyra.
  • v16: carob pods — Explicit translation of keratia rooted in first-century socioeconomic realia.
  • v17: perishing — Employs continuous aspect and preserves the exact thematic link to the root apollymi (lost).
  • v18: Arising — Literal participial rendering of anastas, directly enacting the planned physical movement.
  • v20: fell upon — Preserves the figura-etymologica construction.
  • v20: his own father — Literal rendering of heautou emphasizing the personal relationship.
  • v21: make me as one of your hired servants — The source-language basis provided explicitly includes the repetition of this final clause from the planned confession.
  • v22: Quickly — Adheres to the inclusion of tachy in the source text.
  • v22: the robe, the best one — Preserves the definite-article appositive pattern.
  • v22: best — Idiomatic translation of prōtēn as best in honor/rank; remains neutral on the interpretive dispute over whether it specifically symbolizes the garment of original innocence.
  • v23: the calf, the fatted one — Preserves the definite-article appositive structure.
  • v25: his son, the elder one — Preserves the double articular structure specifying the son.
  • v26: servant boys — Translates paidōn distinctively from doulous or misthios.
  • v28: coming out — Literal participial rendering creating a directional contrast with the son not wanting to go in.
  • v29: Look! — Contemporary interjection updating archaic terms.
  • v29: kid goat — Translates eriphon explicitly to heighten the contrast with the fatted calf.
  • v29: I serve — Translates the present tense verb literal to capture ongoing action.
  • v30: this son of yours — Preserves the distancing demonstrative word order of the original phrase.
  • v30: the fatted one, the calf — Preserves the rhetorical inversion of the noun and adjective order used by the elder brother.
  • v31: Child — Translates teknon, distinct from huios used consistently elsewhere in the passage.
  • v32: this brother of yours — Preserves the demonstrative pattern that answers the older brother's 'this son of yours'.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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