Luk 16:19-31 | NETfull | STEP | “There was a rich man who dressed in purple and fine linen and who feasted sumptuously every day.

Luke 16:19-31

The Rich Man and Lazarus

19 “There was a rich man who dressed in purple ^{▼▼ Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.} and fine linen and who feasted sumptuously ^{▼▼ Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.} every day. 20 But at his gate lay ^{▼▼ The passive verb ἐβέβλητο (ebeblēto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).} a poor man named Lazarus ^{▼▼ This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.} whose body was covered with sores, ^{▼▼ Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).} 21 who longed to eat ^{▼▼ Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.} what fell from the rich man’s table. In addition, the dogs ^{▼▼ The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).} came and licked ^{▼▼ When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.} his sores.

22 “Now ^{▼▼ Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.} the poor man died and was carried by the angels to Abraham’s side. ^{▼▼ Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).} The ^{▼▼ Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.} rich man also died and was buried. ^{▼▼ The shorter description suggests a different fate, which is confirmed in the following verses.} 23 And in hell, ^{▼▼ The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).} as he was in torment, ^{▼▼ Hades is a place of torment, especially as one knows that he is separated from God.} he looked up ^{▼▼ Grk “he lifted up his eyes” (an idiom).} and saw Abraham far off with Lazarus at his side. ^{▼▼ Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”} 24 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.} he called out, ^{▼▼ Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”} ‘Father Abraham, have mercy on me, and send Lazarus ^{▼▼ The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)} to dip the tip of his finger ^{▼▼ The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1–2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.} in water and cool my tongue, because I am in anguish ^{▼▼ Or “in terrible pain” (L&N 24.92).} in this fire.’ ^{▼▼ Fire in this context is OT imagery; see Isa 66:24.} 25 But Abraham said, ‘Child, ^{▼▼ The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.} remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ^{▼▼ Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20–26.} 26 Besides all this, ^{▼▼ Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.} a great chasm ^{▼▼ The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.} has been fixed between us, ^{▼▼ Grk “between us and you.”} so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 27 So ^{▼▼ Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.} the rich man ^{▼▼ Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.} said, ‘Then I beg you, father – send Lazarus ^{▼▼ Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.} to my father’s house 28 (for I have five brothers) to warn ^{▼▼ To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.} them so that they don’t come ^{▼▼ Grk “lest they also come.”} into this place of torment.’ 29 But Abraham said, ^{▼▼ Grk “says.” This is one of the few times Luke uses the historical present.} ‘They have Moses and the prophets; they must respond to ^{▼▼ Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28–29; Isa 3:14–15; Amos 2:6–8; Mic 2:1–2; Zech 7:9–10).} them.’ 30 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} the rich man ^{▼▼ Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.} said, ‘No, father Abraham, but if someone from the dead ^{▼▼ If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.} goes to them, they will repent.’ 31 He ^{▼▼ Here δέ (de) has not been translated.} replied to him, ‘If they do not respond to ^{▼▼ Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.} Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ^{▼▼ The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.}