Luke 15:32

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Luke 15:32 in Multiple Translations

Berean Standard Bible BSB

But it was fitting to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’”

King James Version 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.

American Standard Version 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.

Bible in Basic English BBE

But it was right to be glad and to have a feast; for this your brother, who was dead, is living again; he had gone away and has come back.

Free Bible Version FBV

But we should be happy and celebrate! This is your brother who was dead, but who has returned alive; he was lost but now he's found!’”

Young's Literal Translation 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.'

World English Bible WEB

But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.’”

Noah Webster Bible WBS

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.

Douay-Rheims 1899 DRV

But it was fit that we should make merry and be glad, for this thy brother was dead and is come to life again; he was lost, and is found.

Translation for Translators T4T

But it is as though [MET] your brother was dead and is alive again! It is as though he was lost and now he has been found! So it is appropriate for us to be happy and celebrate!’ ”

Plain English Version PEV

But your brother got himself lost, and now I have found him. I thought he was gone for ever, like he was dead, but he came back to me, and now it is like he came alive again. So we have to have a party and be happy together.’”

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Berean Amplified Bible — Luke 15:32

BAB

Word Study

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Luke 15:32 Interlinear (Deep Study)

BIB

GRK ευφρανθηναι δε και χαρηναι εδει οτι ο αδελφος σου ουτος νεκρος ην και ανεζησεν και απολωλως ην και ευρεθη

ευφρανθηναι euphrainō G2165 to celebrate Verb-APN

δε de G1161 then Conj

και kai G2532 and Conj

χαρηναι chairō G5463 to rejoice Verb-2AON

εδει dei G1163 be necessary Verb-IAI-3S

οτι hoti G3754 that/since: that Conj

ο ho G3588 the/this/who Art-NSM

αδελφος adelphos G80 brother Noun-NSM

σου su G4771 you Pron-2GS

ουτος ohutos G3778 this/he/she/it Dem-NSM

νεκρος nekros G3498 dead Adj-NSM

ην eimi G1510 to be Verb-IAI-3S

και kai G2532 and Conj

ανεζησεν anazaō G326 to revive Verb-AAI-3S

και kai G2532 and Conj

απολωλως apolluō G622 to destroy Verb-2RAP-NSM

ην eimi G1510 to be Verb-IAI-3S

και kai G2532 and Conj

ευρεθη ehuriskō G2147 to find/meet Verb-API-3S

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Greek Word Reference — Luke 15:32

ευφρανθηναι euphrainō G2165 "to celebrate" Verb-APN

To celebrate is to rejoice or cheer someone up, as seen in 2 Corinthians 2:2 and Luke 15:23-24. This word is about being happy and making others happy. It can also mean to have a party or feast.

Definition: εὐφραίνω [in LXX chiefly for שָׂמַח, qal, pi. ;] to cheer, gladden: with accusative of person(s), opposite to λυπεῖν, 2Co.2:2. Pass., to be happy, rejoice, make merry: Luk.15:32, Act.2:26" (LXX) Rom.15:10 (LXX), Gal.4:27 (LXX), Rev.11:10 12:12; before ἐν, Act.7:41; ἐπί with dative, Rev.18:20; of merry-making at a feast (3Ki.4:20; of. Kennedy, Sources, 155; Field, Notes, 69 f.), Luk.12:19 15:23-24, 29" (LXX) (λαμπρῶς) Luk.16:19.† (AS)

Usage: Occurs in 14 NT verses. KJV: fare, make glad, be (make) merry, rejoice See also: 2 Corinthians 2:2; Luke 15:29; Revelation 11:10.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

χαρηναι chairō G5463 "to rejoice" Verb-2AON

To rejoice means to feel happy and glad, like the disciples in Mark 14:11. It can also be used as a greeting, wishing someone well and farewell.

Definition: χαίρω [in LXX for שָׂמַח (Gen.45:16, al.), גִּיל (Pro.2:14, al.), etc.; inf., as greeting (see infr.), Isa.48:22 57:21 שָׁלוֹם), 1Ma.10:18, 2Ma.1:1 and frequently in these books ;] __1. to rejoice, be glad: Mrk.14:11, Luk.15:5, 32 19:6, 37 22:5 23:8, Jhn.8:56 20:20, Act.5:41 8:39 11:23 13:48, 2Co.6:10 7:7 13:9, Php.2:17, 28, Col.2:5, 1Th.5:16, 1Pe.4:13, 3Jn.3; χ. καὶ ἀγαλλιᾶσθαι, Mat.5:12; κ. σκιρτᾶν, Luk.6:23; opposite to κλαίειν, Rom.12:15, 1Co.7:30; to κλαίειν κ. θρηνεῖν Jhn.16:20; to λύπην ἔχειν, Jhn.16:22; with cogn. accusative, χ. χαρὰν μεγάλην, Mat.2:10; χαρᾷ χ. (B1., § 38, 3; Dalman, Words, 34 f.), Jhn.3:29; ἡ χαρὰ ᾗ χαίρομεν, 1Th.3:9; with prep. (Bl., 38, 2), ἐπί, with dative (simple dative in cl.), Mat.18:13, Luk.1:14 13:17, Act.15:31, Rom.16:19, 1Co.13:6 16:17, 2Co.7:13, Rev.11:10; διά, Jhn.3:29 11:15, 1Th.3:9; ἐν, Php.1:18; ἀπό, 2Co.2:3; with accusative (Dem.), Php.2:18; before ὅτι, Jhn.14:28, 2Co.7:9 7:16, 2Jn.4; ἐν τούτῳ ὅτι, Luk.10:20; with dative, Rom.12:1; ἐν κυρίῳ, Php.4:10 __2. In salutations, imperat., χαῖρε, χαίρετε, __(a) at meeting, hail: Mat.26:49 27:29, Mrk.15:18, Luk.1:28, Jhn.19:3; pl., Mat.28:9; so χχαίρειν λέγω, to give greeting, II Jn 11; in letters, χαίρειν (sc. λέγει; 81, 1), greeting: Act.15:23 23:26 Jas.1:1; __(b) at parting, farewell: 2Co.13:11; __(with) on other occasions, be of good cheer: ἐν κυρίῳ, Php.3:1 4:4 (cf. συν-χαίρω).† (AS)

Usage: Occurs in 68 NT verses. KJV: farewell, be glad, God speed, greeting, hall, joy(- fully), rejoice See also: 1 Corinthians 7:30; John 16:22; 1 Peter 4:13.

εδει dei G1163 "be necessary" Verb-IAI-3S

This means it is necessary or must be done, like when Jesus said it was necessary for him to go to Jerusalem in Matthew 16:21.

Definition: δεῖ impersonal (δέω), [in LXX chiefly for infin. with לְ ;] one must, it is necessary: with inf., Mat.26:54, Mrk.13:7, Act.5:29, al.; with accusative and inf., Mat.16:21, Mrk.8:31, Jhn.3:7, Act.25:10, al.; with ellipse of accusative, Mat.23:23; of accusative, and inf., Mrk.13:14, Rom.1:27 8:26; οὐ (μὴ) δεῖ (non licet), ought not, must not: Act.25:24, 2Ti.2:24; impf., ἔδει, of necessity or obligation in past time regarding a past event (Bl., § 63, 4), Mat.18:33, Luk.15:32, Jhn.4:4, Act.27:21, al.; periphr., δέον ἐστίν (as in Attic, χρεών ἐστι = χρή, see: δέον), Act.19:36; id., with ellipse of ἐστίν, 1Pe.1:6 τὰ μὴ δέοντα (= ἃ οὐ δεῖ 1Ti.5:13. SYN.: ὀφείλει, expressing moral obligation, as distinct from δεῖ, denoting logical necessity and χρή, a need which results from the fitness of things (see Tr., Syn., § cvii, 10; Westc. on Heb.2:1, 1Jn.2:6; Hort on Jas.3:10). (AS)

Usage: Occurs in 103 NT verses. KJV: behoved, be meet, must (needs), (be) need(-ful), ought, should See also: 1 Corinthians 8:2; John 4:20; 1 Peter 1:6.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αδελφος adelphos G80 "brother" Noun-NSM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

σου su G4771 "you" Pron-2GS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ουτος ohutos G3778 "this/he/she/it" Dem-NSM

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

νεκρος nekros G3498 "dead" Adj-NSM

The Greek word for dead, meaning something or someone is lifeless, either physically or spiritually, as seen in Matthew 28:4 and Revelation 1:18.

Definition: νεκρός, -α, -ον, [in LXX chiefly for מֵת ;] dead, __I. as adj., __1. prop.: Act.5:10 20:9, Jas.2:26, Rev.1:18, al.; ὡσεὶ ν., Mat.28:4, Mrk.9:26, Rev.1:17; of that which is subject to death, Rom.8:10. __2. Metaphorical, __(a) of persons: Luk.15:24, 32; of those immersed in worldly cares, Mat.8:22, Luk.9:60; of spiritual death, Jhn.5:25, Rom.6:13, Eph.5:14, Rev.3:1; τ. παραπτώμασιν, Eph.2:1, 5 Col.2:13; of the opposite condition, ν. τῇ ἁμαρτίᾳ, Rom.6:11; __(b) of things regarded as inoperative, devoid of power: ἁμαρτία, Rom.7:8; πίστις, Jas.2:17, 26; ἔργα, Heb.6:1 9:14. __II. As subst., νεκρός, ὁ (Hom., al.), chiefly in pl. (οἱ) ν., the dead: Mat.11:5, Mrk.12:26, Luk.20:37, 1Co.15:15, al.; ἀνάστασις (τ.) νεκρῶν, Mat.22:31, Act.17:32, al.; ν. . . . ζῶντες, Mat.22:32, Mrk.12:27, Act.10:42, al.; ἀπὸ νεκρῶν, Luk.16:30; ἐκ ν., Mrk.6:14, Luk.24:46, Jhn.12:1, Act.13:34, Rom.10:7, al.; πρωτότοκος ἐκ τῶν ν., Col.1:18; ζωὴ ἐκ ν., Rom.11:15; constr. praegn., ἐκ ν. ζῶντες, Rom.6:13. (AS)

Usage: Occurs in 122 NT verses. KJV: dead See also: 1 Corinthians 15:12; John 12:17; 1 Peter 1:3.

ην eimi G1510 "to be" Verb-IAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ανεζησεν anazaō G326 "to revive" Verb-AAI-3S

To revive or regain life, like the prodigal son in Luke 15:24 who was lost but then found and revived spiritually.

Definition: ἀνα-ζάω, -ῶ [in Al.: Gen.45:27 * ;] to live again, regain life (cf. cl. ἀναβιόω; Cremer, 722; and for other exx., v MM, VGT, see word): metaphorically of moral revival, Luk.15:24 (WH, mg., ἔζησεν); of sin, Rom.7:9.† (AS)

Usage: Occurs in 3 NT verses. KJV: (be a-)live again, revive See also: Luke 15:24; Luke 15:32; Romans 7:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απολωλως apolluō G622 "to destroy" Verb-2RAP-NSM

This Greek word means to destroy or lose something completely, and is used in the Bible to describe physical or spiritual destruction, such as in Matthew 10:28 and John 6:39. It can also mean to perish or die. Jesus uses it to warn against causing others to stumble.

Definition: ἀπ-όλλυμι and ἀπολλύω [in LXX for אָבַד, etc. (38 words in all)]. __1. Act., __1 to destroy utterly, destroy, kill: Mk 124, 922, al.; τ. ψνχήν, Mat.10:28, al.; __2 to lose utterly: Mat.10:42, al.; metaphorically, of failing to save, Jhn.6:39 18:9. __2. Mid., __1 to perish; __(a) of things: Mat.5:29, Jhn.6:12, Heb.1:11 (LXX, al.; __(b) of persons: Mat.8:26, al. Metaphorical, of loss of eternal life, Jhn.3:15-16 10:28 17:12, Rom.2:12, 1Co.8:11 15:18, 2Pe.3:9. In οἱ ἀπολλὺμενοι, the perishing, contrasted in 1Co.1:18, al., with οἱ σωζόμενοι, the "perfective" force of the verb, WH. " implies the completion of the process of destruction," is illustrated (see M, Pr., 114 f.; M, Th., ii, 2:10); __2 to be lost: Luk.15:4 21:18. Metaphorical, on the basis of the relation between shepherd and flock, of spiritual destitution and alienation from God: Mat.10:6 15:24, Luk.19:10 (MM, see word; DCG, i, 191 f., ii, 76, 554; Cremer, 451) (AS)

Usage: Occurs in 85 NT verses. KJV: destroy, die, lose, mar, perish See also: 1 Corinthians 1:18; Luke 15:4; 1 Peter 1:7.

ην eimi G1510 "to be" Verb-IAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ευρεθη ehuriskō G2147 "to find/meet" Verb-API-3S

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Definition: εὑρίσκω, [in LXX chiefly for מצא, also for נשׂג hi., etc. ;] to find, with or without previous search: absol., opposite to ζητέω, Mat.7:7, 8 Luk.11:9, 10; with accusative, Mat.2:8, Mrk.1:37, Act.13:22, 2Ti.1:17, al.; pass., οὐχ εὑ., of disappearance, Heb.11:5, Rev.16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, see Mayor, ICC, in l.), 2Pe.3:10, WH, R, mg. Metaphorical, to find, find out by inquiry, learn, discover: Luk.19:48, Act.4:21; αἰτίαν, Jhn.18:38, Act.13:28, al.; pass., Mat.1:18, Luk.17:18, Rom.7:10, 1Co.4:2, Gal.2:17, 1Pe.1:7, Rev.5:4, al.; of attaining to the knowledge of God, εὑ. θεόν, Act.17:27; pass., Rom.10:20 (LXX). Mid., to find for oneself, gain, procure, obtain: with accusative of thing(s), λύτρωσιν, Heb.9:12; act. in same sense (so cl. poets, but not in Attic prose), Mat.10:39 11:29, Luk.1:30, Act.7:46, 2Ti.1:18, al. (cf. ἀν-ευρίσκω). (AS)

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

Study Notes — Luke 15:32

Show Verse Quote Highlights

Context
Cross References
Luke 15:32 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 15:32
Jamieson-Fausset-Brown on Luke 15:32
Matthew Poole's Commentary on Luke 15:32
Trapp's Commentary on Luke 15:32
Ellicott's Commentary on Luke 15:32
Adam Clarke's Commentary on Luke 15:32
Cambridge Bible on Luke 15:32
Sermons on Luke 15:32

Context — The Parable of the Prodigal Son

30But when this son of yours returns from squandering your wealth with prostitutes, you kill the fattened calf for him!’ 31‘Son, you are always with me,’ the father said, ‘and all that is mine is yours.

32But it was fitting to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’”

Cross References

	Reference	Text (BSB)
1	Ephesians 2:1–10	And you were dead in your trespasses and sins, in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath. But because of His great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in our trespasses. It is by grace you have been saved! And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus, in order that in the coming ages He might display the surpassing riches of His grace, demonstrated by His kindness to us in Christ Jesus. For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God, not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.
2	Luke 15:24	For this son of mine was dead and is alive again! He was lost and is found!’ So they began to celebrate.
3	Isaiah 35:10	So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee.
4	Psalms 51:8	Let me hear joy and gladness; let the bones You have crushed rejoice.
5	Romans 3:4	Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.”
6	Jonah 4:10–11	But the LORD said, “You cared about the plant, which you neither tended nor made grow. It sprang up in a night and perished in a night. So should I not care about the great city of Nineveh, which has more than 120,000 people who cannot tell their right hand from their left, and many cattle as well?”
7	Romans 15:9–13	so that the Gentiles may glorify God for His mercy. As it is written: “Therefore I will praise You among the Gentiles; I will sing hymns to Your name.” Again, it says: “Rejoice, O Gentiles, with His people.” And again: “Praise the Lord, all you Gentiles, and extol Him, all you peoples.” And once more, Isaiah says: “The Root of Jesse will appear, One who will arise to rule over the Gentiles; in Him the Gentiles will put their hope.” Now may the God of hope fill you with all joy and peace as you believe in Him, so that you may overflow with hope by the power of the Holy Spirit.
8	Hosea 14:9	Whoever is wise, let him understand these things; whoever is discerning, let him know them. For the ways of the LORD are right, and the righteous walk in them but the rebellious stumble in them.
9	Romans 3:19	Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
10	Luke 7:34	The Son of Man came eating and drinking, and you say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’

Luke 15:32 Summary

This verse means that when someone who was away from God comes back to Him, it's a time for celebration. The father in the story was so happy to see his son return that he threw a big party, showing how much God loves it when people come back to Him. This reminds us of the importance of forgiveness and love, as seen in Matthew 6:14-15, and how God welcomes us back with open arms, just like the father in the parable. It's a beautiful picture of God's love and desire to have a relationship with us, as described in John 3:16.

Frequently Asked Questions

What does it mean to be 'dead' and 'alive again' in Luke 15:32?

In this context, being 'dead' refers to spiritual death, or separation from God, as seen in Ephesians 2:1, while being 'alive again' means being spiritually reborn, as described in John 3:3-6.

Why did the father in the parable consider it fitting to celebrate the return of his prodigal son?

The father celebrated because his son, who was once lost in sin, had returned to him, illustrating the joy of God when a sinner repents, as expressed in Luke 15:7 and Luke 15:10.

How does this verse relate to the concept of redemption in the Bible?

This verse highlights the theme of redemption, where God seeks out and saves those who are lost, as seen in Isaiah 53:6 and Luke 19:10, demonstrating His love and desire to restore relationship with humanity.

What can we learn from the father's attitude towards his prodigal son in this verse?

The father's response teaches us about God's unconditional love and acceptance, as shown in Romans 5:8, where He welcomes back those who have strayed, and demonstrates the importance of forgiveness and mercy, as emphasized in Matthew 6:14-15.

Reflection Questions

What are some ways I have experienced being 'lost' in my life, and how has God helped me find my way back to Him?
How can I reflect the father's love and acceptance in my relationships with others, especially those who may have wandered away from God?
In what ways can I celebrate and rejoice with God when someone I know comes to faith or returns to their relationship with Him?
What are some areas in my life where I need to apply the principle of forgiveness and mercy, just as the father did with his prodigal son?

Gill's Exposition on Luke 15:32

It was meet that we should make merry,.... Both father, son, and servants; [See comments on Lu 15:23] [See comments on Lu 15:24] and this elder brother also, because of the relation he stood in to

Jamieson-Fausset-Brown on Luke 15:32

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.

Matthew Poole's Commentary on Luke 15:32

See Poole on ""

Trapp's Commentary on Luke 15:32

32 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. Ver. 32. Was lost, and is found] Of himself he left his father; yet is he called the lost son.

Ellicott's Commentary on Luke 15:32

(32) It was meet that we should make merry.—The Greek expresses moral necessity rather than mere fitness. “We must needs rejoice;” it could not be otherwise. The repetition of the same words that had been used before, “he was dead . . .” is singularly-emphatic. This, and nothing more or less than this was the true account of the change that had passed over the wanderer; and this ought to be a source of joy to all his kindred. There is, perhaps, a touch of tenderness as well as reproof in the way in which the scornful “this thy son” is met by “this thy brother.” The elder son had forgotten that fact, and had almost disclaimed his own sonship in his scorn for the offender.

Adam Clarke's Commentary on 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 honour 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, c., Lu 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, c., Lu 15:14.

Cambridge Bible on Luke 15:32

32. It was meet that we should make merry, and be glad] “They glorified God...saying, Then hath God also to the Gentiles granted repentance unto life,” Acts 11:18. It would be impossible to mark more emphatically God’s displeasure at the narrow, exclusive, denunciatory spirit which would claim for ourselves only, or our party, or our Church, a monopoly of heaven. The hard dogmatism and speculative theories of a self-asserting Theology “vanish like oppressive nightmares before this single parable in which Jesus reveals the heavenly secrets of human redemption, not according to a mystical or criminal theory of punishment, but anthropologically,psychologically, and theologically to every pure eye that looks into the perfect law of liberty.” Von Ammon, Leb. Jesu, iii. 50.this thy brother] For he is thy brother, and I thy Father, though thou wouldest refuse this name to him, and didst not address that title to me.

Sermons on Luke 15:32

	Sermon	Description
	The Prodigal Son by John Alexander Dowie	In this sermon, the preacher emphasizes the idea that as believers, we should not be slaves to Satan, sin, disease, death, or hell. The preacher tells a story of a prodigal son who
	The Spiritual Measure of Spiritual Success by Carter Conlon	In this sermon, the preacher emphasizes the importance of loving and understanding how God works. He highlights that many people claim to love God but do not truly appreciate His a
	The Purest Measure of Spiritual Success by Carter Conlon	In this sermon, the preacher emphasizes the importance of loving and understanding how God works. He highlights that many people claim to love God but do not truly appreciate His a
	Searching by Jim Cymbala	In this sermon, the preacher tells the story of the prodigal son from the Bible. The younger son asks his father for his share of the inheritance and goes off to a distant country
	Joy in Heaven by Erlo Stegen	In this sermon, the preacher discusses two parables spoken by Jesus. The first parable is about a prodigal son who returns home and is criticized by his older brother. The preacher
	Exposition on Psalm 62 by St. Augustine	St. Augustine preaches about the power and mercy of God, emphasizing the need to fear God's power while also trusting in His mercy. He delves into the concept of God permitting evi
	Be Rich: Saints Alive by Warren Wiersbe	In this sermon, the preacher discusses the characteristics of a saint. He explains that a saint is someone who has trusted in God's Son and experienced His grace. Additionally, a s