Luk 16:19-31 | RWP | e4.org | He was clothed ( ενεδιδυσκετο ). Imperfect middle of ενδιδυσκω , a late intensive form of ενδυω . He clothed himself in or with. It was his habit. Purple ( πορφυραν ). This purple dye was obtained from the purple fish, a species of mussel or μυρεξ (1Macc. 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also , ; . Fine linen ( βυσσον ). Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called woven air " (Vincent). Here only in the N.T. for the adjective βυσσινος occurs in ; , . Faring sumptuously ( ευφραινομενος λαμπρως ). Making merry brilliantly . The verb ευφραινομα we have already had in ; , , . Λαμπρως is an old adverb from λαμπρος , brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse ) who were lovers of money. It shows the wrong use of money and opportunity.

‏ Luke 16:19-31

He was clothed ( ενεδιδυσκετο ). Imperfect middle of ενδιδυσκω, a late intensive form of ενδυω. He clothed himself in or with. It was his habit.

Purple ( πορφυραν ). This purple dye was obtained from the purple fish, a species of mussel or μυρεξ (1Macc. 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mr 15:17, 20; Re 18:12.

Fine linen ( βυσσον ).

Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called woven air" (Vincent). Here only in the N.T. for the adjective βυσσινος occurs in Re 18:12; 19:8, 14.

Faring sumptuously ( ευφραινομενος λαμπρως ).

Making merry brilliantly. The verb ευφραινομα we have already had in 12:19; 15:23, 25, 32. Λαμπρως is an old adverb from λαμπρος, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse 14) who were lovers of money. It shows the wrong use of money and opportunity.

Beggar ( πτωχος ). Original meaning of this old word. See on Mt 5:3. The name Lazarus is from Ελεαζαρος, "God a help," and was a common one. Lazar in English means one afflicted with a pestilential disease.

Was laid ( εβεβλητο ). Past perfect passive of the common verb βαλλω. He had been flung there and was still there, "as if contemptuous roughness is implied" (Plummer).

At his gate ( προς τον πυλωνα αυτου ). Right in front of the large portico or gateway, not necessarily a part of the grand house, porch in Mt 26:71.

Full of sores ( ειλκωμενος ). Perfect passive participle of ελκοω, to make sore, to ulcerate, from ελκος, ulcer (Latin ulcus). See use of ελκος in verse 21. Common in Hippocrates and other medical writers. Here only in the N.T.

With the crumbs that fell ( απο των πιπτοντων ). From the things that fell from time to time. The language reminds one of Lu 15:16 (the prodigal son) and the Syro-Phoenician woman (Mr 7:28). Only it does not follow that this beggar did not get the scraps from the rich man's table. Probably he did, though nothing more. Even the wild street dogs would get them also.

Yea, even the dogs ( αλλα κα ο κυνες ). For αλλα κα see also 12:7; 24:22. Αλλα can mean "yea," though it often means "but." Here it depends on how one construes Luke's meaning. If he means that he was dependent on casual scraps and it was so bad that even the wild dogs moreover were his companions in misery, the climax came that he was able to drive away the dogs. The other view is that his hunger was unsatisfied, but even the dogs increased his misery.

Licked his sores ( επελειχον τα ελκη αυτου ). Imperfect active of επιλειχω, a late vernacular Koine verb, to lick over the surface. It is not clear whether the licking of the sores by the dogs added to the misery of Lazarus or gave a measure of comfort, as he lay in his helpless condition. "Furrer speaks of witnessing dogs and lepers waiting together for the refuse" (Bruce). It was a scramble between the dogs and Lazarus.

Was borne ( απενεχθηνα ). First aorist passive infinitive from αποφερω, a common compound defective verb. The accusative case of general reference ( αυτον ) is common with the infinitive in such clauses after εγενετο, like indirect discourse. It is his soul, of course, that was so borne by the angels, not his body.

Into Abraham's bosom ( εις τον ολπον Αβρααμ ). To be in Abraham's bosom is to the Jew to be in Paradise. In Joh 1:18 the Logos is in the bosom of the Father. Abraham, Isaac, and Jacob are in heaven and welcome those who come (Mt 8:11; 4Macc. 14:17). The beloved disciple reclined on the bosom of Jesus at the last passover (Joh 13:23) and this fact indicates special favour. So the welcome to Lazarus was unusual.

Was buried ( εταφη ). Second aorist (effective) passive of the common verb θαπτω. Apparently in contrast with the angelic visitation to the beggar.

In Hades ( εν τω Hαιδη ). See on Mt 16:18 for discussion of this word. Lazarus was in Hades also for both Paradise (Abraham's bosom) and Gehenna are in the unseen world beyond the grave.

In torments ( εν βασανοις ). The touchstone by which gold and other metals were tested, then the rack for torturing people. Old word, but in the N.T. only here, Lu 16:28; Mt 4:24.

Sees ( ορα ). Dramatic present indicative. The Jews believed that Gehenna and Paradise were close together. This detail in the parable does not demand that we believe it. The picture calls for it.

From afar ( απο μακροθεν ). Pleonastic use of απο as μακροθεν means

from afar.

That he may dip ( ινα βαψη ). First aorist active subjunctive of βαπτω, common verb, to dip.

In water ( υδατος ). Genitive, the specifying case, water and not something else.

Cool ( καταψυξη ). First aorist active subjunctive of καταψυχω, a late Greek compound, to cool off, to make cool. Only here in the N.T. but common in medical books. Note perfective use of κατα- (down). A small service that will be welcome.

For I am in anguish ( οτ οδυνωμα ). The active has a causative sense to cause intense pain, the middle to torment oneself (Lu 2:48; Ac 20:38), the passive to be translated as here. Common verb, but no other examples in the N.T.

Receivedst ( απελαβες ). Second aorist indicative of απολαμβανω, old verb to get back what is promised and in full. See also Lu 6:34; 18:30; 23:41.

Evil things ( τα κακα ). Not "his," but "the evil things" that came upon him.

Thou art in anguish ( οδυνασα ). Like καυχασα in Ro 2:17. They contracted -αεσα without the loss of ς. Common in the Koine.

Beside all this ( εν πασ τουτοις ).

In all these things (or regions).

Gulf ( χασμα ). An old word from χαινω, to yawn, our chasm, a gaping opening. Only here in the N.T.

Is fixed ( εστηρικτα ). Perfect passive indicative of στηριζω, old verb (see on Lu 9:51). Permanent chasm.

May not be able ( μη δυνωντα ). Present middle subjunctive of δυναμα. The chasm is there on purpose ( that not, οπως μη ) to prevent communication.

That you send him ( ινα πεμψηις αυτον ). As if he had not had a fair warning and opportunity. The Roman Catholics probably justify prayer to saints from this petition from the Rich Man to Abraham, but both are in Hades (the other world). It is to be observed besides, that Abraham makes no effort to communicate with the five brothers. But heavenly recognition is clearly assumed. Dante has a famous description of his visit to the damned (Purg. iii, 114).

That he may testify ( οπως διαμαρτυρητα ). An old verb for solemn and thorough ( δια- ) witness. The Rich Man labours under the delusion that his five brothers will believe the testimony of Lazarus as a man from the dead.

Let them hear them ( ακουσατωσαν αυτων ). Even the heathen have the evidence of nature to show the existence of God as Paul argues in Romans so that they are without excuse (Ro 1:20f.).

They will repent ( μετανοησουσιν ). The Rich Man had failed to do this and he now sees that it is the one thing lacking. It is not wealth, not poverty, not alms, not influence, but repentance that is needed. He had thought repentance was for others, not for all.

Neither will they be persuaded ( ουδ' πεισθησοντα ). First future passive of πειθω. Gressmann calls attention to the fact that Jesus is saying this in the conclusion of the parable. It is a sharp discouragement against efforts today to communicate with the dead. "Saul was not led to repentance when he saw Samuel at Endor nor were the Pharisees when they saw Lazarus come forth from the tomb. The Pharisees tried to put Lazarus to death and to explain away the resurrection of Jesus" (Plummer). Alford comments on the curious fact that Lazarus was the name of the one who did rise from the dead but whose return from the dead "was the immediate exciting cause of their (Pharisees) crowning act of unbelief."