Luke 12:16

12:16 He then ¹  told them a parable: ²  “The land of a certain rich man produced ³  an abundant crop,

Luke 12:21

12:21 So it is with the one who stores up riches for himself, ⁴  but is not rich toward God.”

Luke 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ⁵  and fine linen and who feasted sumptuously ⁶  every day.

Luke 16:27

16:27 So ⁷  the rich man ⁸  said, ‘Then I beg you, father – send Lazarus ⁹  to my father’s house

Luke 16:30

16:30 Then ¹⁰  the rich man ¹¹  said, ‘No, father Abraham, but if someone from the dead ¹²  goes to them, they will repent.’

Luke 18:24

18:24 When Jesus noticed this, ¹³  he said, “How hard ¹⁴  it is for the rich to enter the kingdom of God! ¹⁵ 

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¹ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

² tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

³ tn Or “yielded a plentiful harvest.”

⁴ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

⁵ 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.

⁶ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

⁷ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

⁸ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

⁹ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

¹² sn 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.

¹³ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

tn Grk “him.”

¹⁴ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

¹⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.