Apologetics Bible
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Luke, written by Paul's physician companion (Col 4:14), is addressed to "most excellent Theophilus" as a carefully researched historical account (1:1-4). Luke's stated methodology — eyewitness interviews, orderly arrangement, verification — is that of a Hellenistic historian.
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Connected primary witness
- Connected ID:
Luke_15
- Primary Witness Text: Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, What 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? And when he hath found it, he layeth it on his shoulders, rejoicing. And 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. I 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. Either 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? And 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. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. And he said, A certain man had two sons: And 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. And 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 ...
Connected dataset overlay
- Connected ID:
Luke_15
- Chapter Blob Preview: Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, What 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...
Chapter frameStart here before opening notes.
Chapter frame
Luke, written by Paul's physician companion (Col 4:14), is addressed to "most excellent Theophilus" as a carefully researched historical account (1:1-4). Luke's stated methodology — eyewitness interviews, orderly arrangement, verification — is that of a Hellenistic historian.
Luke-Acts is the longest single work in the NT and provides the fullest historical coverage of Jesus' ministry and the early church. Luke's narrative precision (confirmed repeatedly by archaeological discovery: the pool of Bethesda, the Lysanias inscriptions, the Gallio inscription) supports its reliability as first-century historiography.
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Luke 15:1
Greek
Ἦσαν δὲ ⸂αὐτῷ ἐγγίζοντες⸃ πάντες οἱ τελῶναι καὶ οἱ ἁμαρτωλοὶ ἀκούειν αὐτοῦ.Esan de ayto eggizontes pantes oi telonai kai oi amartoloi akoyein aytoy.
KJV: Then drew near unto him all the publicans and sinners for to hear him.
AKJV: Then drew near to him all the publicans and sinners for to hear him.
ASV: Now all the publicans and sinners were drawing near unto him to hear him.
YLT: And all the tax-gatherers and the sinners were coming nigh to him, to hear him,
Exposition: Luke 15:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then drew near unto him all the publicans and sinners for to hear him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:2
Greek
καὶ διεγόγγυζον οἵ ⸀τε Φαρισαῖοι καὶ οἱ γραμματεῖς λέγοντες ὅτι Οὗτος ἁμαρτωλοὺς προσδέχεται καὶ συνεσθίει αὐτοῖς.kai diegoggyzon oi te Pharisaioi kai oi grammateis legontes oti Oytos amartoloys prosdechetai kai synesthiei aytois.
KJV: And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.
AKJV: And the Pharisees and scribes murmured, saying, This man receives sinners, and eats with them. ¶
ASV: And both the Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them.
YLT: and the Pharisees and the scribes were murmuring, saying--This one doth receive sinners, and doth eat with them.'
Commentary WitnessLuke 15:2Quoted commentary witness
Commentary Witness
Luke 15:2
Verse 2 Receiveth sinners - Προσδεχεται. He receives them cordially, affectionately - takes them to his bosom; for so the word implies. What mercy! Jesus receives sinners in the most loving, affectionate manner, and saves them unto eternal life! Reader, give glory to God for ever!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Reader
Exposition: Luke 15:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:3
Greek
εἶπεν δὲ πρὸς αὐτοὺς τὴν παραβολὴν ταύτην λέγων·eipen de pros aytoys ten parabolen tayten legon·
KJV: And he spake this parable unto them, saying,
AKJV: And he spoke this parable to them, saying,
ASV: And he spake unto them this parable, saying,
YLT: And he spake unto them this simile, saying,
Commentary Witness (Generated)Luke 15:3Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:3
Luke 15:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he spake this parable unto them, saying,'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:3
Exposition: Luke 15:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he spake this parable unto them, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:4
Greek
Τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ⸀ἀπολέσας ⸂ἐξ αὐτῶν ἓν⸃ οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;Tis anthropos ex ymon echon ekaton probata kai apolesas ex ayton en oy kataleipei ta enenekonta ennea en te eremo kai poreyetai epi to apololos eos eyre ayto;
KJV: What 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?
AKJV: What man of you, having an hundred sheep, if he lose one of them, does not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
ASV: What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
YLT: `What man of you having a hundred sheep, and having lost one out of them, doth not leave behind the ninety-nine in the wilderness, and go on after the lost one, till he may find it?
Commentary WitnessLuke 15:4Quoted commentary witness
Commentary Witness
Luke 15:4
Verse 4 What man of you - Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens. A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenceless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see whither it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Gentiles
- Divine Shepherd
Exposition: Luke 15:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'What 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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:5
Greek
καὶ εὑρὼν ἐπιτίθησιν ἐπὶ τοὺς ὤμους ⸀αὐτοῦ χαίρων,kai eyron epitithesin epi toys omoys aytoy chairon,
KJV: And when he hath found it, he layeth it on his shoulders, rejoicing.
AKJV: And when he has found it, he lays it on his shoulders, rejoicing.
ASV: And when he hath found it, he layeth it on his shoulders, rejoicing.
YLT: and having found, he doth lay it on his shoulders rejoicing,
Commentary Witness (Generated)Luke 15:5Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:5
Luke 15:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And when he hath found it, he layeth it on his shoulders, rejoicing.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:5
Exposition: Luke 15:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he hath found it, he layeth it on his shoulders, rejoicing.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:6
Greek
καὶ ἐλθὼν εἰς τὸν οἶκον συγκαλεῖ τοὺς φίλους καὶ τοὺς γείτονας, λέγων αὐτοῖς· Συγχάρητέ μοι ὅτι εὗρον τὸ πρόβατόν μου τὸ ἀπολωλός.kai elthon eis ton oikon sygkalei toys philoys kai toys geitonas, legon aytois· Sygcharete moi oti eyron to probaton moy to apololos.
KJV: And 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.
AKJV: And when he comes home, he calls together his friends and neighbors, saying to them, Rejoice with me; for I have found my sheep which was lost.
ASV: And when he cometh home, he calleth together his friends and his neighbors, saying unto them, Rejoice with me, for I have found my sheep which was lost.
YLT: and having come to the house, he doth call together the friends and the neighbours, saying to them, Rejoice with me, because I found my sheep--the lost one.
Commentary Witness (Generated)Luke 15:6Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:6
Luke 15:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And 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.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:6
Exposition: Luke 15:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And 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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:7
Greek
λέγω ὑμῖν ὅτι οὕτως χαρὰ ⸂ἐν τῷ οὐρανῷ ἔσται⸃ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας.lego ymin oti oytos chara en to oyrano estai epi eni amartolo metanooynti e epi enenekonta ennea dikaiois oitines oy chreian echoysin metanoias.
KJV: I 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.
AKJV: I say to you, that likewise joy shall be in heaven over one sinner that repents, more than over ninety and nine just persons, which need no repentance. ¶
ASV: I say unto you, that even so there shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, who need no repentance.
YLT: `I say to you, that so joy shall be in the heaven over one sinner reforming, rather than over ninety-nine righteous men, who have no need of reformation.
Commentary WitnessLuke 15:7Quoted commentary witness
Commentary Witness
Luke 15:7
Verse 7 Just persons, which need no repentance - Who do not require such a change of mind and purpose as these do - who are not so profligate, and cannot repent of sins they have never committed. Distinctions of this kind frequently occur in the Jewish writings. There are many persons who have been brought up in a sober and regular course of life, attending the ordinances of God, and being true and just in all their dealings; these most materially differ from the heathens mentioned, Luk 15:1, because they believe in God, and attend the means of grace: they differ also essentially from the tax-gatherers mentioned in the same place, because they wrong no man, and are upright in their dealings. Therefore they cannot repent of the sins of a heathen, which they have not practised; nor of the rapine of a tax-gatherer, of which they have never been guilty. As, therefore, these just persons are put in opposition to the tax-gatherers and heathens, we may at once see the scope and design of our Lord's words: these needed no repentance in comparison of the others, as not being guilty of their crimes. And as these belonged, by outward profession at least, to the flock of God, and were sincere and upright according to their light, they are considered as being in no danger of being lost; and at they fear God, and work righteousness according to their light, he will take care to make those farther discoveries to them, of the purity of his nature, the holiness of his law, and the necessity of the atonement, which he sees to be necessary. See the case of Cornelius, Act 10:1, etc. On this ground, the owner is represented as feeling more joy in consequence of finding one sheep that was lost, there having been almost no hope of its recovery, than he feels at seeing ninety and nine still safe under his care. "Men generally rejoice more over a small unexpected advantage, than over a much greater good to which they have been accustomed." There are some, and their opinion need not be hastily rejected, who imagine that by the ninety and nine just persons, our Lord means the angels - that they are in proportion to men, as ninety-nine are to one, and that the Lord takes more pleasure in the return and salvation of one sinner, than in the uninterrupted obedience of ninety-nine holy angels; and that it was through his superior love to fallen man that he took upon him his nature, and not the nature of angels. I have met with the following weak objection to this: viz. "The text says just persons; now, angels are not persons, therefore angels cannot be meant." This is extremely foolish; there may be the person of an angel, as well as of a man; we allow persons even in the Godhead; besides, the original word, δικαιοις, means simply just ones, and may be, with as much propriety, applied to angels as to men. After all, our Lord may refer to the Essenes, a sect among the Jews, in the time of our Lord, who were strictly and conscientiously moral; living at the utmost distance from both the hypocrisy and pollutions of their countrymen. These, when compared with the great mass of the Jews, needed no repentance. The reader may take his choice of these interpretations, or make a better for himself. I have seen other methods of explaining these words; but they have appeared to me either too absurd or too improbable to merit particular notice.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 10:1
Named authorities or texts detected in the witness
- As
- Cornelius
- Godhead
- Essenes
- Jews
- Lord
- These
Exposition: Luke 15:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I 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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:8
Greek
Ἢ τίς γυνὴ δραχμὰς ἔχουσα δέκα, ἐὰν ἀπολέσῃ δραχμὴν μίαν, οὐχὶ ἅπτει λύχνον καὶ σαροῖ τὴν οἰκίαν καὶ ζητεῖ ἐπιμελῶς ἕως ⸀οὗ εὕρῃ;E tis gyne drachmas echoysa deka, ean apolese drachmen mian, oychi aptei lychnon kai saroi ten oikian kai zetei epimelos eos oy eyre;
KJV: Either 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?
AKJV: Either what woman having ten pieces of silver, if she lose one piece, does not light a candle, and sweep the house, and seek diligently till she find it?
ASV: Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and seek diligently until she find it?
YLT: `Or what woman having ten drachms, if she may lose one drachm, doth not light a lamp, and sweep the house, and seek carefully till that she may find?
Commentary WitnessLuke 15:8Quoted commentary witness
Commentary Witness
Luke 15:8
Verse 8 Ten pieces of silver - Δραχμας δεκα, ten drachmas. I think it always best to retain the names of these ancient coins, and to state their value in English money. Every reader will naturally wish to know by what names such and such coins were called in the countries in which they were current. The Grecian drachma was worth about sevenpence three farthings of our money; being about the same value as the Roman denarius. The drachma that was lost is also a very expressive emblem of a sinner who is estranged from God, and enslaved to habits of iniquity. The longer a piece of money is lost, the less probability is there of its being again found; as it may not only lose its color, and not be easily observed, but will continue to be more and more covered with dust and dirt: or its value may be vastly lessened by being so trampled on that a part of the substance, together with the image and superscription, may be worn off. So the sinner sinks deeper and deeper into the impurities of sin, loses even his character among men, and gets the image and superscription of his Maker defaced from his heart. He who wishes to find the image of God, which he has lost by sin, must attend to that word which will be a lantern to his steps, and receive that Spirit which is a light to the soul, to convince of sin, righteousness, and judgment. He must sweep the house - put away the evil of his doings; and seek diligently - use every means of grace, and cry incessantly to God, till he restore to him the light of his countenance. Though parables of this kind must not be obliged to go on all fours, as it is termed; yet they afford many useful hints to preachers of the Gospel, by which they may edify their hearers. Only let all such take care not to force meanings on the words of Christ which are contrary to their gravity and majesty.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Gospel
Exposition: Luke 15:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Either 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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:9
Greek
καὶ εὑροῦσα ⸀συγκαλεῖ τὰς φίλας ⸀καὶ γείτονας λέγουσα· Συγχάρητέ μοι ὅτι εὗρον τὴν δραχμὴν ἣν ἀπώλεσα.kai eyroysa sygkalei tas philas kai geitonas legoysa· Sygcharete moi oti eyron ten drachmen en apolesa.
KJV: And 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.
AKJV: And when she has found it, she calls her friends and her neighbors together, saying, Rejoice with me; for I have found the piece which I had lost.
ASV: And when she hath found it, she calleth together her friends and neighbors, saying, Rejoice with me, for I have found the piece which I had lost.
YLT: and having found, she doth call together the female friends and the neighbours, saying, Rejoice with me, for I found the drachm that I lost.
Commentary Witness (Generated)Luke 15:9Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:9
Luke 15:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And 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.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:9
Exposition: Luke 15:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And 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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:10
Greek
οὕτως, λέγω ὑμῖν, ⸂γίνεται χαρὰ⸃ ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι.oytos, lego ymin, ginetai chara enopion ton aggelon toy theoy epi eni amartolo metanooynti.
KJV: Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
AKJV: Likewise, I say to you, there is joy in the presence of the angels of God over one sinner that repents. ¶
ASV: Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
YLT: `So I say to you, joy doth come before the messengers of God over one sinner reforming.'
Commentary Witness (Generated)Luke 15:10Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:10
Luke 15:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:10
Named authorities or texts detected in the witness
- Likewise
Exposition: Luke 15:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:11
Greek
Εἶπεν δέ· Ἄνθρωπός τις εἶχεν δύο υἱούς.Eipen de· Anthropos tis eichen dyo yioys.
KJV: And he said, A certain man had two sons:
AKJV: And he said, A certain man had two sons:
ASV: And he said, A certain man had two sons:
YLT: And he said, `A certain man had two sons,
Commentary Witness (Generated)Luke 15:11Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:11
Luke 15:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he said, A certain man had two sons:'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:11
Exposition: Luke 15:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, A certain man had two sons:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:12
Greek
καὶ εἶπεν ὁ νεώτερος αὐτῶν τῷ πατρί· Πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας· ⸂ὁ δὲ⸃ διεῖλεν αὐτοῖς τὸν βίον.kai eipen o neoteros ayton to patri· Pater, dos moi to epiballon meros tes oysias· o de dieilen aytois ton bion.
KJV: And 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.
AKJV: And the younger of them said to his father, Father, give me the portion of goods that falls to me. And he divided to them his living.
ASV: and the younger of them said to his father, Father, give me the portion ofthy substance that falleth to me. And he divided unto them his living.
YLT: and the younger of them said to the father, Father, give me the portion of the substance falling to me , and he divided to them the living.
Commentary WitnessLuke 15:12Quoted commentary witness
Commentary Witness
Luke 15:12
Verse 12 Give me the portion of goods - It may seem strange that such a demand should be made, and that the parent should have acceded to it, when he knew that it was to minister to his debauches that his profligate son made the demand here specified. But the matter will appear plain, when it is considered, that it has been an immemorial custom in the east for sons to demand and receive their portion of the inheritance during their father's lifetime; and the parent, however aware of the dissipated inclinations of the child, could not legally refuse to comply with the application. It appears indeed that the spirit of this law was to provide for the child in case of ill treatment by the father: yet the demand must first be acceded to, before the matter could be legally inquired into; and then, "if it was found that the father was irreproachable in his character, and had given no just cause for the son to separate from him, in that case, the civil magistrate fined the son in two hundred puns of cowries." See Code of Gentoo laws, pr. disc. p. 56; see also do. chap. 2: sec. 9, p. 81, 82; xxi. sec. 10, p. 301.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
Exposition: Luke 15:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And 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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:13
Greek
καὶ μετʼ οὐ πολλὰς ἡμέρας συναγαγὼν ⸀πάντα ὁ νεώτερος υἱὸς ἀπεδήμησεν εἰς χώραν μακράν, καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ ζῶν ἀσώτως.kai met oy pollas emeras synagagon panta o neoteros yios apedemesen eis choran makran, kai ekei dieskorpisen ten oysian aytoy zon asotos.
KJV: And 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.
AKJV: And 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.
ASV: And not many days after, the younger son gathered all together and took his journey into a far country; and there he wasted his substance with riotous living.
YLT: `And not many days after, having gathered all together, the younger son went abroad to a far country, and there he scattered his substance, living riotously;
Commentary WitnessLuke 15:13Quoted commentary witness
Commentary Witness
Luke 15:13
Verse 13 Not many days after - He probably hastened his departure for fear of the fine which he must have paid, and the reproach to which he must have been subjected, had the matter come before the civil magistrate. See above. Riotous living - Ζων ασωτως, in a course of life that led him to spend all: from α not, and σωω I save. And this we are informed, Luk 15:30, was among harlots; the readiest way in the world to exhaust the body, debase the mind, ruin the soul, and destroy the substance.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:13
Source lane
Apologetics Bible source bundle
Exposition: Luke 15:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And 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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:14
Greek
δαπανήσαντος δὲ αὐτοῦ πάντα ἐγένετο λιμὸς ⸀ἰσχυρὰ κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι.dapanesantos de aytoy panta egeneto limos ischyra kata ten choran ekeinen, kai aytos erxato ystereisthai.
KJV: And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
AKJV: And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
ASV: And when he had spent all, there arose a mighty famine in that country; and he began to be in want.
YLT: and he having spent all, there came a mighty famine on that country, and himself began to be in want;
Commentary WitnessLuke 15:14Quoted commentary witness
Commentary Witness
Luke 15:14
Verse 14 A mighty famine in that land - As he was of a profligate turn of mind himself, it is likely he sought out a place where riot and excess were the ruling characteristics of the inhabitants; and, as poverty is the sure consequence of prodigality, it is no wonder that famine preyed on the whole country.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:14
Source lane
Apologetics Bible source bundle
Exposition: Luke 15:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he had spent all, there arose a mighty famine in that land; and he began to be in want.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:15
Greek
καὶ πορευθεὶς ἐκολλήθη ἑνὶ τῶν πολιτῶν τῆς χώρας ἐκείνης, καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτοῦ βόσκειν χοίρους·kai poreytheis ekollethe eni ton politon tes choras ekeines, kai epempsen ayton eis toys agroys aytoy boskein choiroys·
KJV: And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
AKJV: And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
ASV: And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed swine.
YLT: and having gone on, he joined himself to one of the citizens of that country, and he sent him to the fields to feed swine,
Commentary WitnessLuke 15:15Quoted commentary witness
Commentary Witness
Luke 15:15
Verse 15 To feed swine - The basest and vilest of all employments; and, to a Jew, peculiarly degrading. Shame, contempt, and distress are wedded to sin, and can never be divorced. No character could be meaner in the sight of a Jew than that of a swineherd: and Herodotus informs us, that in Egypt they were not permitted to mingle with civil society, nor to appear in the worship of the gods, nor would the very dregs of the people have any matrimonial connections with them. Herod. lib. ii. cap. 47.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jew
- Shame
- Herod
Exposition: Luke 15:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:16
Greek
καὶ ἐπεθύμει ⸂γεμίσαι τὴν κοιλίαν αὐτοῦ ἀπὸ⸃ τῶν κερατίων ὧν ἤσθιον οἱ χοῖροι, καὶ οὐδεὶς ἐδίδου αὐτῷ.kai epethymei gemisai ten koilian aytoy apo ton keration on esthion oi choiroi, kai oydeis edidoy ayto.
KJV: And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
AKJV: And he would fain have filled his belly with the husks that the swine did eat: and no man gave to him.
ASV: And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
YLT: and he was desirous to fill his belly from the husks that the swine were eating, and no one was giving to him.
Commentary WitnessLuke 15:16Quoted commentary witness
Commentary Witness
Luke 15:16
Verse 16 With the husks - Κερατιων. Bochart, I think, has proved that κερατια does not mean husks: to signify which the Greek botanical writers use the word λοβοι; several examples of which he gives from Theophrastus. He shows, also, that the original word means the fruit of the ceratonia or charub tree, which grows plentifully in Syria. This kind of pulse, Columella observes, was made use of to feed swine. See Bochart, Hieroz. lib. ii. cap. lvi. col. 707-10.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Bochart
- Theophrastus
- Syria
- See Bochart
- Hieroz
Exposition: Luke 15:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:17
Greek
εἰς ἑαυτὸν δὲ ἐλθὼν ⸀ἔφη· Πόσοι μίσθιοι τοῦ πατρός μου ⸀περισσεύονται ἄρτων, ἐγὼ δὲ ⸂λιμῷ ὧδε⸃ ἀπόλλυμαι·eis eayton de elthon ephe· Posoi misthioi toy patros moy perisseyontai arton, ego de limo ode apollymai·
KJV: And 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!
AKJV: And 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!
ASV: But when he came to himself he said, How many hired servants of my father’s have bread enough and to spare, and I perish here with hunger!
YLT: `And having come to himself, he said, How many hirelings of my father have a superabundance of bread, and I here with hunger am perishing!
Commentary WitnessLuke 15:17Quoted commentary witness
Commentary Witness
Luke 15:17
Verse 17 When he came to himself - A state of sin is represented in the sacred writings as a course of folly and madness; and repentance is represented as a restoration to sound sense. See this fully explained on Mat 3:2 (note). I perish with hunger! - Or, I perish Here. Ὡδε, here, is added by BDL, Syriac, all the Arabic and Persic, Coptic, Ethiopic, Gothic, Saxon, Vulgate, all the Itala, and several of the fathers.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 3:2
Named authorities or texts detected in the witness
- Vulgate
- Or
- Here
- Syriac
- Persic
- Coptic
- Ethiopic
- Gothic
- Saxon
- Itala
Exposition: Luke 15:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And 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!'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:18
Greek
ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου καὶ ἐρῶ αὐτῷ· Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου,anastas poreysomai pros ton patera moy kai ero ayto· Pater, emarton eis ton oyranon kai enopion soy,
KJV: I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
AKJV: I will arise and go to my father, and will say to him, Father, I have sinned against heaven, and before you,
ASV: I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight:
YLT: having risen, I will go on unto my father, and will say to him, Father, I did sin--to the heaven, and before thee,
Commentary WitnessLuke 15:18Quoted commentary witness
Commentary Witness
Luke 15:18
Verse 18 Against heaven - Εις τον ουρανον; that is, against God. The Jews often make use of this periphrasis in order to avoid mentioning the name of God, which they have ever treated with the utmost reverence. But some contend that it should be translated, even unto heaven; a Hebraism for, I have sinned exceedingly - beyond all description.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:18
Source lane
Apologetics Bible source bundle
Exposition: Luke 15:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:19
Greek
⸀οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου· ποίησόν με ὡς ἕνα τῶν μισθίων σου.oyketi eimi axios klethenai yios soy· poieson me os ena ton misthion soy.
KJV: And am no more worthy to be called thy son: make me as one of thy hired servants.
AKJV: And am no more worthy to be called your son: make me as one of your hired servants.
ASV: I am no more worthy to be called thy son: make me as one of thy hired servants.
YLT: and no more am I worthy to be called thy son; make me as one of thy hirelings.
Commentary Witness (Generated)Luke 15:19Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:19
Luke 15:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And am no more worthy to be called thy son: make me as one of thy hired servants.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:19
Exposition: Luke 15:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And am no more worthy to be called thy son: make me as one of thy hired servants.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:20
Greek
καὶ ἀναστὰς ἦλθεν πρὸς τὸν πατέρα ⸀ἑαυτοῦ. ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος εἶδεν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἐσπλαγχνίσθη καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτόν.kai anastas elthen pros ton patera eaytoy. eti de aytoy makran apechontos eiden ayton o pater aytoy kai esplagchnisthe kai dramon epepesen epi ton trachelon aytoy kai katephilesen ayton.
KJV: And 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.
AKJV: And 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.
ASV: And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him.
YLT: `And having risen, he went unto his own father, and he being yet far distant, his father saw him, and was moved with compassion, and having ran he fell upon his neck and kissed him;
Commentary WitnessLuke 15:20Quoted commentary witness
Commentary Witness
Luke 15:20
Verse 20 And kissed him - Or, kissed him again and again; the proper import of καταεφιλησεν αυτον. The father thus showed his great tenderness towards him, and his great affection for him.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Or
Exposition: Luke 15:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And 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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:21
Greek
εἶπεν δὲ ⸂ὁ υἱὸς αὐτῷ⸃· Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, ⸀οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός ⸀σου.eipen de o yios ayto· Pater, emarton eis ton oyranon kai enopion soy, oyketi eimi axios klethenai yios soy.
KJV: And 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.
AKJV: And the son said to him, Father, I have sinned against heaven, and in your sight, and am no more worthy to be called your son.
ASV: And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son.
YLT: and the son said to him, Father, I did sin--to the heaven, and before thee, and no more am I worthy to be called thy son.
Commentary WitnessLuke 15:21Quoted commentary witness
Commentary Witness
Luke 15:21
Verse 21 Make me as one of thy hired servants, is added here by several MSS. and versions; but it is evident this has been added, merely to make his conduct agree with his resolution, Luk 15:19. But by this a very great beauty is lost: for the design of the inspired penman is to show, not merely the depth of the profligate son's repentance, and the sincerity of his conversion, but to show the great affection of the father, and his readiness to forgive his disobedient son. His tenderness of heart cannot wait till the son has made his confession; his bowels yearn over him, and he cuts short his tale of contrition and self-reproach, by giving him the most plenary assurances of his pardoning love. Bring forth the best robe - Bring out that chief garment, την στολην την πρωτην, the garment which was laid by, to be used only on birth-days or festival times. Such as that which Rebecca had laid by for Esau, and which she put on Jacob when she made him personate his brother. See the notes on Gen 27:15. Put a ring on his hand - Giving a ring was in ancient times a mark of honor and dignity. See Gen 41:42; 1Kgs 21:8; Est 8:2; Dan 6:17; Jam 2:2. Shoes on his feet - Formerly those who were captivated had their shoes taken off, Isa 20:1; and when they were restored to liberty their shoes were restored. See 2Chr 28:15. In Bengal, shoes of a superior quality make one of the distinguishing parts of a person's dress. Some of them cost as much as a hundred rupees a pair; 10 or 12. Reference is perhaps made here to some such costly shoes. It is the same among the Chinese: some very costly shoes and boots of that people are now before me.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 27:15
- Gen 41:42
- 1Kgs 21:8
- Dan 6:17
- Isa 20:1
- 2Chr 28:15
Named authorities or texts detected in the witness
- Esau
- In Bengal
- Chinese
Exposition: Luke 15:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And 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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:22
Greek
εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ· ⸀Ταχὺ ⸀ἐξενέγκατε στολὴν τὴν πρώτην καὶ ἐνδύσατε αὐτόν, καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ καὶ ὑποδήματα εἰς τοὺς πόδας,eipen de o pater pros toys doyloys aytoy· Tachy exenegkate stolen ten proten kai endysate ayton, kai dote daktylion eis ten cheira aytoy kai ypodemata eis toys podas,
KJV: But 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:
AKJV: But 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:
ASV: But the father said to his servants, Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
YLT: `And the father said unto his servants, Bring forth the first robe, and clothe him, and give a ring for his hand, and sandals for the feet;
Commentary Witness (Generated)Luke 15:22Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:22
Luke 15:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But 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:'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:22
Exposition: Luke 15:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But 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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:23
Greek
καὶ ⸀φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,kai pherete ton moschon ton siteyton, thysate, kai phagontes eyphranthomen,
KJV: And bring hither the fatted calf, and kill it; and let us eat, and be merry:
AKJV: And bring here the fatted calf, and kill it; and let us eat, and be merry:
ASV: and bring the fatted calf, and kill it, and let us eat, and make merry:
YLT: and having brought the fatted calf, kill it , and having eaten, we may be merry,
Commentary WitnessLuke 15:23Quoted commentary witness
Commentary Witness
Luke 15:23
Verse 23 The fatted calf, and kill it - Θυσατε, Sacrifice it. In ancient times the animals provided for public feasts were first sacrificed to God. The blood of the beast being poured out before God, by way of atonement for sin, the flesh was considered as consecrated, and the guests were considered as feeding on Divine food. This custom is observed among the Asiatics to this day.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
Exposition: Luke 15:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And bring hither the fatted calf, and kill it; and let us eat, and be merry:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:24
Greek
ὅτι οὗτος ὁ υἱός μου νεκρὸς ἦν καὶ ἀνέζησεν, ⸂ἦν ἀπολωλὼς⸃ καὶ εὑρέθη. καὶ ἤρξαντο εὐφραίνεσθαι.oti oytos o yios moy nekros en kai anezesen, en apololos kai eyrethe. kai erxanto eyphrainesthai.
KJV: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
AKJV: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
ASV: for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
YLT: because this my son was dead, and did live again, and he was lost, and was found; and they began to be merry.
Commentary WitnessLuke 15:24Quoted commentary witness
Commentary Witness
Luke 15:24
Verse 24 Was dead - Lost to all good - given up to all evil. In this figurative sense the word is used by the best Greek writers. See many examples in Kypke.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Kypke
Exposition: Luke 15:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:25
Greek
Ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος ἐν ἀγρῷ· καὶ ὡς ἐρχόμενος ἤγγισεν τῇ οἰκίᾳ, ἤκουσεν συμφωνίας καὶ χορῶν,En de o yios aytoy o presbyteros en agro· kai os erchomenos eggisen te oikia, ekoysen symphonias kai choron,
KJV: Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
AKJV: Now his elder son was in the field: and as he came and drew near to the house, he heard music and dancing.
ASV: Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing.
YLT: `And his elder son was in a field, and as, coming, he drew nigh to the house, he heard music and dancing,
Commentary WitnessLuke 15:25Quoted commentary witness
Commentary Witness
Luke 15:25
Verse 25 His elder son - Meaning probably persons of a regular moral life, who needed no repentance in comparison of the prodigal already described. In the field - Attending the concerns of the farm. He heard music - Συμφωνιας, a number of sounds mingled together, as in a concert. Dancing - Χορων. But Le Clerc denies that the word means dancing at all, as it properly means a choir of singers. The symphony mentioned before may mean the musical instruments which accompanied the choirs of singers.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:25
Source lane
Apologetics Bible source bundle
Exposition: Luke 15:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:26
Greek
καὶ προσκαλεσάμενος ἕνα τῶν παίδων ἐπυνθάνετο τί ⸀ἂν εἴη ταῦτα·kai proskalesamenos ena ton paidon epynthaneto ti an eie tayta·
KJV: And he called one of the servants, and asked what these things meant.
AKJV: And he called one of the servants, and asked what these things meant.
ASV: And he called to him one of the servants, and inquired what these things might be.
YLT: and having called near one of the young men, he was inquiring what these things might be,
Commentary Witness (Generated)Luke 15:26Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:26
Luke 15:26 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he called one of the servants, and asked what these things meant.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:26
Exposition: Luke 15:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he called one of the servants, and asked what these things meant.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:27
Greek
ὁ δὲ εἶπεν αὐτῷ ὅτι Ὁ ἀδελφός σου ἥκει, καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον τὸν σιτευτόν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν.o de eipen ayto oti O adelphos soy ekei, kai ethysen o pater soy ton moschon ton siteyton, oti ygiainonta ayton apelaben.
KJV: And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
AKJV: And he said to him, Your brother is come; and your father has killed the fatted calf, because he has received him safe and sound.
ASV: And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
YLT: and he said to him--Thy brother is arrived, and thy father did kill the fatted calf, because in health he did receive him back.
Commentary Witness (Generated)Luke 15:27Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:27
Luke 15:27 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:27
Exposition: Luke 15:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:28
Greek
ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν. ὁ ⸀δὲ πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν.orgisthe de kai oyk ethelen eiselthein. o de pater aytoy exelthon parekalei ayton.
KJV: And he was angry, and would not go in: therefore came his father out, and intreated him.
AKJV: And he was angry, and would not go in: therefore came his father out, and entreated him.
ASV: But he was angry, and would not go in: and his father came out, and entreated him.
YLT: `And he was angry, and would not go in, therefore his father, having come forth, was entreating him;
Commentary WitnessLuke 15:28Quoted commentary witness
Commentary Witness
Luke 15:28
Verse 28 He was angry - This refers to the indignation of the scribes and Pharisees, mentioned Luk 15:1, Luk 15:2. In every point of view, the anger of the older son was improper and unreasonable. He had already received his part of the inheritance, see Luk 15:12, and his profligate brother had received no more than what was his just dividend. Besides, what the father had acquired since that division he had a right to dispose of as he pleased, even to give it all to one son; nor did the ancient customs of the Asiatic countries permit the other children to claim any share in such property thus disposed of. The following is an institute of the Gentoo law on this subject: (Code, chap. ii. sect. 9, p. 79:) "If a father gives, by his own choice, land, houses, orchards, and the earning of his own industry, to one of his sons, the other sons shall not receive any share of it." Besides, whatever property the father had acquired after the above division, the son or sons, as the prodigal in the text, could have no claim at all on, according to another institute in the above Asiatic laws, see chap. ii. sect. ii. p. 85, but the father might divide it among those who remained with him: therefore is it said in the text, "Son, thou art Always with me, and All that I have is Thine," Luk 15:31.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:28
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Pharisees
- Besides
- Code
- Son
- Thine
Exposition: Luke 15:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he was angry, and would not go in: therefore came his father out, and intreated him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:29
Greek
ὁ δὲ ἀποκριθεὶς εἶπεν τῷ πατρὶ ⸀αὐτοῦ· Ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ·o de apokritheis eipen to patri aytoy· Idoy tosayta ete doyleyo soi kai oydepote entolen soy parelthon, kai emoi oydepote edokas eriphon ina meta ton philon moy eyphrantho·
KJV: And 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:
AKJV: And he answering said to his father, See, these many years do I serve you, neither transgressed I at any time your commandment: and yet you never gave me a kid, that I might make merry with my friends:
ASV: But he answered and said to his father, Lo, these many years do I serve thee, and I never transgressed a commandment of thine; and yet thou never gavest me a kid, that I might make merry with my friends:
YLT: and he answering said to the father, Lo, so many years I do serve thee, and never thy command did I transgress, and to me thou didst never give a kid, that with my friends I might make merry;
Commentary WitnessLuke 15:29Quoted commentary witness
Commentary Witness
Luke 15:29
Verse 29 Never - a kid - It is evident from Luk 15:12, that the father gave him his portion when his profligate brother claimed his; for he divided his whole substance between them. And though he had not claimed it, so as to separate from, and live independently of, his father, yet he might have done so whenever he chose; and therefore his complaining was both undutiful and unjust.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:29
Source lane
Apologetics Bible source bundle
Exposition: Luke 15:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And 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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:30
Greek
ὅτε δὲ ὁ υἱός σου οὗτος ὁ καταφαγών σου τὸν βίον ⸀μετὰ πορνῶν ἦλθεν, ἔθυσας αὐτῷ τὸν ⸂σιτευτὸν μόσχον⸃.ote de o yios soy oytos o kataphagon soy ton bion meta pornon elthen, ethysas ayto ton siteyton moschon.
KJV: But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
AKJV: But as soon as this your son was come, which has devoured your living with harlots, you have killed for him the fatted calf.
ASV: but when this thy son came, who hath devoured thy living with harlots, thou killedst for him the fatted calf.
YLT: but when thy son--this one who did devour thy living with harlots--came, thou didst kill to him the fatted calf.
Commentary WitnessLuke 15:30Quoted commentary witness
Commentary Witness
Luke 15:30
Verse 30 This thy son - This son of Thine - words expressive of supreme contempt: This son - he would not condescend to call him by his name, or to acknowledge him for his brother; and at the same time, bitterly reproaches his amiable father for his affectionate tenderness, and readiness to receive his once undutiful, but now penitent, child! For Him - I have marked those words in small capitals which should be strongly accented in the pronunciation: this last word shows how supremely he despised his poor unfortunate brother.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:30
Source lane
Apologetics Bible source bundle
Exposition: Luke 15:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:31
Greek
ὁ δὲ εἶπεν αὐτῷ· Τέκνον, σὺ πάντοτε μετʼ ἐμοῦ εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν·o de eipen ayto· Teknon, sy pantote met emoy ei, kai panta ta ema sa estin·
KJV: And he said unto him, Son, thou art ever with me, and all that I have is thine.
AKJV: And he said to him, Son, you are ever with me, and all that I have is yours.
ASV: And he said unto him, Son, thou art ever with me, and all that is mine is thine.
YLT: `And he said to him, Child, thou art always with me, and all my things are thine;
Commentary Witness (Generated)Luke 15:31Generated editorial synthesis
Commentary Witness (Generated)
Luke 15:31
Luke 15:31 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he said unto him, Son, thou art ever with me, and all that I have is thine.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Luke 15:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Luke 15:31
Named authorities or texts detected in the witness
- Son
Exposition: Luke 15:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto him, Son, thou art ever with me, and all that I have is thine.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Luke 15:32
Greek
εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν καὶ ⸀ἔζησεν, καὶ ⸀ἀπολωλὼς καὶ εὑρέθη.eyphranthenai de kai charenai edei, oti o adelphos soy oytos nekros en kai ezesen, kai apololos kai eyrethe.
KJV: It 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.
AKJV: It was meet that we should make merry, and be glad: for this your brother was dead, and is alive again; and was lost, and is found.
ASV: But it was meet to make merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
YLT: but to be merry, and to be glad, it was needful, because this thy brother was dead, and did live again, he was lost, and was found.'
Commentary WitnessLuke 15:32Quoted commentary witness
Commentary Witness
Luke 15:32
Verse 32 This thy brother - Or, This brother of Thine. To awaken this ill-natured, angry, inhumane man to a proper sense of his duty, both to his parent and brother, this amiable father returns him his own unkind words, but in a widely different spirit. This son of mine to whom I show mercy is Thy brother, to whom thou shouldst show bowels of tenderness and affection; especially as he is no longer the person he was: he was dead in sin - he is quickened by the power of God: he was lost to thee, to me, to himself, and to our God; but now he is found: and he will be a comfort to me, a help to thee, and a standing proof, to the honor of the Most High, that God receiveth sinners. This, as well as the two preceding parables, was designed to vindicate the conduct of our blessed Lord in receiving tax-gatherers and heathens; and as the Jews, to whom it was addressed, could not but approve of the conduct of this benevolent father, and reprobate that of his elder son, so they could not but justify the conduct of Christ towards those outcasts of men, and, at least in the silence of their hearts, pass sentence of condemnation upon themselves. For the sublime, the beautiful, the pathetic, and the instructive, the history of Joseph in the Old Testament, and the parable of the prodigal son in the New, have no parallels either in sacred or profane history. The following reflections, taken chiefly from pious Quesnel, cannot fail making this incomparable parable still more instructive. Three points may be considered here: I. The degrees of his fall. II. The degrees of his restoration; and, III. The consequences of his conversion. I. The prodigal son is the emblem of a sinner who refuses to depend on and be governed by the Lord. How dangerous is it for us to desire to be at our own disposal, to live in a state of independency, and to be our own governors! God cannot give to wretched man a greater proof of his wrath than to abandon him to the corruption of his own heart. Not many days, etc., Luk 15:13. The misery of a sinner has its degrees; and he soon arrives, step by step, at the highest pitch of his wretchedness. The first degree of his misery is, that he loses sight of God, and removes at a distance from him. There is a boundless distance between the love of God, and impure self-love; and yet, strange to tell, we pass in a moment from the one to the other! The second degree of a sinner's misery is, that the love of God being no longer retained in the heart, carnal love and impure desires necessarily enter in, reign there, and corrupt all his actions. The third degree is, that he squanders away all spiritual riches, and wastes the substance of his gracious Father in riot and debauch. When he had spent all, etc., Luk 15:14. The fourth degree of an apostate sinner's misery is, that having forsaken God, and lost his grace and love, he can now find nothing but poverty, misery, and want. How empty is that soul which God does not fill! What a famine is there in that heart which is no longer nourished by the bread of life! In this state, he joined himself - εκολληθη, he cemented, closely united himself, and fervently cleaved to a citizen of that country, Luk 15:15. The fifth degree of a sinner's misery is, that he renders himself a slave to the devil, is made partaker of his nature, and incorporated into the infernal family. The farther a sinner goes from God, the nearer he comes to eternal ruin. The sixth degree of his misery is, that he soon finds by experience the hardship and rigour of his slavery. There is no master so cruel as the devil; no yoke so heavy as that of sin; and no slavery so mean and vile as for a man to be the drudge of his own carnal, shameful, and brutish passions. The seventh degree of a sinner's misery is, that he has an insatiable hunger and thirst after happiness; and as this can be had only in God, and he seeks it in the creature, his misery must be extreme. He desired to fill his belly with the husks, Luk 15:16. The pleasures of sense and appetite are the pleasures of swine, and to such creatures is he resembled who has frequent recourse to them, 2Pet 2:22. II. Let us observe, in the next place, the several degrees of a sinner's conversion and salvation. The first is, he begins to know and feel his misery, the guilt of his conscience, and the corruption of his heart. He comes to himself, because the Spirit of God first comes to him, Luk 15:17. The second is, that he resolves to forsake sin and all the occasions of it; and firmly purposes in his soul to return immediately to his God. I will arise, etc., Luk 15:18. The third is, when, under the influence of the spirit of faith, he is enabled to look towards God as a compassionate and tender-hearted father. I will arise and go to my father. The fourth is, when he makes confession of his sin, and feels himself utterly unworthy of all God's favors, Luk 15:19. The fifth is, when he comes in the spirit of obedience, determined through grace to submit to the authority of God; and to take his word for the rule of all his actions, and his Spirit for the guide of all his affections and desires. The sixth is, his putting his holy resolutions into practice without delay; using the light and power already mercifully restored to him, and seeking God in his appointed ways. And he arose and came, etc., Luk 15:20. The seventh is, God tenderly receives him with the kiss of peace and love, blots out all his sins, and restores him to, and reinstates him in, the heavenly family. His father - fell on his neck, and kissed him, Luk 15:20. The eighth is, his being clothed with holiness, united to God, married as it were to Christ Jesus, 2Cor 11:2, and having his feet shod with the shoes of the preparation of the Gospel of peace, Eph 6:15, so that he may run the ways of God's commandments with alacrity and joy. Bring the best robe - put a ring - and shoes, etc., Luk 15:22. III. The consequences of the sinner's restoration to the favor and image of God are, First, the sacrifice of thanksgiving is offered to God in his behalf; he enters into a covenant with his Maker, and feasts on the fatness of the house of the Most High. Secondly, The whole heavenly family are called upon to share in the general joy; the Church above and the Church below both triumph; for there is joy (peculiar joy) in the presence of the angels of God over one sinner that repenteth. See Luk 15:10. Thirdly, God publicly acknowledges him for his son, not only by enabling him to abstain from every appearance of evil, but to walk before him in newness of life, Luk 15:24. The tender-hearted father repeats these words at Luk 15:32, to show more particularly that the soul is dead when separated from God; and that it can only be said to be alive when united to him through the Son of his love. A Christian's sin is a brother's death; and in proportion to our concern for this will our joy be at his restoration to spiritual life. Let us have a brotherly heart towards our brethren, as God has that of a father towards his children, and seems to be afflicted at their loss, and to rejoice at their being found again, as if they were necessary to his happiness. In this parable, the younger profligate son may represent the Gentile world; and the elder son, who so long served his father, Luk 15:20, the Jewish people. The anger of the elder son explains itself at once - it means the indignation evidenced by the Jews at the Gentiles being received into the favor of God, and made, with them, fellow heirs of the kingdom of heaven. It may also be remarked, that those who were since called Jews and Gentiles, were at first one family, and children of the same father: that the descendants of Ham and Japhet, from whom the principal part of the Gentile world was formed, were, in their progenitors, of the primitive great family, but had afterwards fallen off from the true religion: and that the parable of the prodigal son may well represent the conversion of the Gentile world, in order that, in the fullness of time, both Jews and Gentiles may become one fold, under one Shepherd and Bishop of all souls.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:32
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Pet 2:22
- 2Cor 11:2
- Eph 6:15
Named authorities or texts detected in the witness
- Jesus
- Or
- Thine
- Most High
- This
- Jews
- Old Testament
- New
- Quesnel
- Lord
- Christ Jesus
- First
- Maker
- Secondly
- Thirdly
- Gentiles
- Japhet
Exposition: Luke 15:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'It 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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
21
Generated editorial witnesses
11
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Mat 5:46
- Luke 15:1
- Luke 15:2
- Luke 15:3
- Luke 15:4
- Luke 15:5
- Luke 15:6
- Act 10:1
- Luke 15:7
- Luke 15:8
- Luke 15:9
- Luke 15:10
- Luke 15:11
- Luke 15:12
- Luke 15:13
- Luke 15:14
- Luke 15:15
- Luke 15:16
- Mat 3:2
- Luke 15:17
- Luke 15:18
- Luke 15:19
- Luke 15:20
- Gen 27:15
- Gen 41:42
- 1Kgs 21:8
- Dan 6:17
- Isa 20:1
- 2Chr 28:15
- Luke 15:21
- Luke 15:22
- Luke 15:23
- Luke 15:24
- Luke 15:25
- Luke 15:26
- Luke 15:27
- Luke 15:28
- Luke 15:29
- Luke 15:30
- Luke 15:31
- 2Pet 2:22
- 2Cor 11:2
- Eph 6:15
- Luke 15:32
Named authorities or texts surfaced in commentary
- Moses
- Lord
- Jesus
- Reader
- Ray
- Gentiles
- Divine Shepherd
- As
- Cornelius
- Godhead
- Essenes
- Jews
- These
- Gospel
- Likewise
- Ovid
- Jew
- Shame
- Herod
- Bochart
- Theophrastus
- Syria
- See Bochart
- Hieroz
- Vulgate
- Or
- Here
- Syriac
- Persic
- Coptic
- Ethiopic
- Gothic
- Saxon
- Itala
- Esau
- In Bengal
- Chinese
- Kypke
- Pharisees
- Besides
- Code
- Son
- Thine
- Most High
- This
- Old Testament
- New
- Quesnel
- Christ Jesus
- First
- Maker
- Secondly
- Thirdly
- Japhet
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Commentary Witness
Luke 15:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Luke 15:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness