16:19 “There was a rich man who dressed in purple 1 and fine linen and who feasted sumptuously 2 every day. 16:20 But at his gate lay 3 a poor man named Lazarus 4 whose body was covered with sores, 5 16:21 who longed to eat 6 what fell from the rich man’s table. In addition, the dogs 7 came and licked 8 his sores.
16:22 “Now 9 the poor man died and was carried by the angels to Abraham’s side. 10 The 11 rich man also died and was buried. 12 16:23 And in hell, 13 as he was in torment, 14 he looked up 15 and saw Abraham far off with Lazarus at his side. 16 16:24 So 17 he called out, 18 ‘Father Abraham, have mercy on me, and send Lazarus 19 to dip the tip of his finger 20 in water and cool my tongue, because I am in anguish 21 in this fire.’ 22 16:25 But Abraham said, ‘Child, 23 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. 24
1 sn 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.
2 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
3 tn The passive verb ἐβέβλητο (ebeblhto) 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).
4 sn 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.
5 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
6 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
7 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
9 tn 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.
11 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
12 sn The shorter description suggests a different fate, which is confirmed in the following verses.
13 sn 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).
14 sn Hades is a place of torment, especially as one knows that he is separated from God.
15 tn Grk “he lifted up his eyes” (an idiom).
17 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
18 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
19 sn 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.)
20 sn 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.
21 tn Or “in terrible pain” (L&N 24.92).
23 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.