The Rich Man and Lazarus
Luke 16:19-31
Luke.16.19 - Details
Original Text
Morphology
- Ανθρωπος: NOUN,nom,sg,m
- δε: CONJ
- τις: PRON,nom,sg,?
- ην: VERB,impf,act,ind,3,sg
- πλουσιος: ADJ,nom,sg,m
- και: CONJ
- ενεδιδυσκετο: VERB,impf,mid,ind,3,sg
- πορφυραν: NOUN,acc,sg,f
- και: CONJ
- βυσσον: NOUN,acc,sg,f
- ευφραινομενος: VERB,pres,mid,part,nom,sg,m
- καθ᾽ημεραν: ADV
- λαμπρως: ADV
Parallels
- James 2:2-4 (thematic): Both passages highlight social distinctions marked by clothing—the rich man in fine clothes—and warn against valuing or favoring people for outward luxury (James rebukes partiality toward those in good apparel).
- Luke 12:16-21 (thematic): Parable of the rich fool parallels Luke 16:19 thematically: a wealthy individual's self-indulgence and preoccupation with possessions contrasted with divine judgment and the folly of ignoring spiritual need.
- Ezekiel 16:10-13 (verbal): Ezekiel uses imagery of adorning a city/person with fine garments, jewelry and fine linen to signify wealth and status; similar textile imagery (fine linen, purple) frames Luke's depiction of the rich man's luxury.
- Revelation 18:12 (allusion): Lists 'fine linen, purple' among the merchandise of Babylon—echoing the association of luxury textiles with wealth, moral decline, and coming judgment found in Luke 16:19.
Alternative generated candidates
- There was a rich man who dressed in purple and fine linen and who feasted sumptuously every day.
- There was a rich man who was clothed in purple and fine linen and who feasted lavishly every day.
Luke.16.20 - Details
Original Text
Morphology
- πτωχος: NOUN,nom,sg,m
- δε: CONJ
- τις: PRON,nom,sg,?
- ονοματι: NOUN,dat,sg,n
- Λαζαρος: NOUN,nom,sg,m
- εβεβλητο: VERB,aor,pass,ind,3,sg
- προς: PREP
- τον: ART,acc,sg,m
- πυλωνα: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
- ειλκωμενος: VERB,pres,mid,ptc,nom,sg,m
Parallels
- Luke 16:19 (structural): Immediate literary parallel within the same parable: the rich man (v.19) is juxtaposed with Lazarus (v.20) to set up the contrast between wealth and poverty.
- John 11:1-44 (verbal): Another New Testament figure named Lazarus who is sick, dies, and is raised—shared name and motif of illness/death create a verbal/allusive resonance with Luke’s poor, afflicted Lazarus.
- Acts 3:2-8 (verbal): Describes a man lame from birth who was laid at the Beautiful Gate to beg; parallels Luke 16:20 in the image of a crippled/begging figure placed at a gate.
- Psalm 41:1-3 (thematic): Links care for the poor with sickness and divine concern: the righteous who regard the poor are sustained by God, and verse 3 refers to preservation on a sickbed—echoing themes of poverty, illness, and God’s response.
Alternative generated candidates
- And at his gate there was a certain poor man named Lazarus, covered with sores,
- At his gate lay a poor man named Lazarus, covered with sores,
Luke.16.21 - Details
Original Text
Morphology
- και: CONJ
- επιθυμων: PART,pres,act,nom,sg,m
- χορτασθηναι: VERB,aor,pass,inf
- απο: PREP
- των: ART,gen,pl,m
- πιπτοντων: PART,pres,act,gen,pl,n
- απο: PREP
- της: ART,gen,sg,f
- τραπεζης: NOUN,gen,sg,f
- του: ART,gen,sg,n
- πλουσιου·αλλα: ADJ,gen,sg,m
- και: CONJ
- οι: ART,nom,pl,m
- κυνες: NOUN,nom,pl,m
- ερχομενοι: PART,pres,act,nom,pl,m
- επελειχον: VERB,impf,act,ind,3,pl
- τα: ART,acc,pl,n
- ελκη: NOUN,acc,pl,n
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 15:27 (verbal): Canaanite woman: uses same household‑table/crumbs imagery—'even the dogs eat the crumbs that fall from their masters' table,' directly echoing Lazarus's desire for crumbs.
- Mark 7:28 (verbal): Parallel account to Matthew 15:27 with the same 'dogs/crumbs' phrasing; reinforces the image of dogs eating scraps from the master's table.
- Luke 14:13-14 (thematic): Table and hospitality theme: Jesus commands inviting the poor, lame, and outcast to share a meal—contrasts the rich man's closed table with Lazarus's exclusion.
- Luke 6:20-21 (thematic): Beatitudes: blessing of the poor and hungry—connects Luke's concern for the lowly (like Lazarus) who suffer while the rich are comfortable.
- Psalm 22:16-17 (Hebrew 22:17) (allusion): Imagery of dogs surrounding and afflicting a suffering person; the motif of dogs and the afflicted body links the psalmic portrayal of persecution to Lazarus's wounds licked by dogs.
Alternative generated candidates
- who longed to be fed with the crumbs that fell from the rich man's table; even the dogs came and licked his sores.
- and longing to be fed with the crumbs that fell from the rich man’s table; moreover the dogs came and licked his sores.
Luke.16.22 - Details
Original Text
Morphology
- εγενετο: VERB,aor,mid,ind,3,sg
- δε: CONJ
- αποθανειν: VERB,aor,act,inf
- τον: ART,acc,sg,m
- πτωχον: NOUN,acc,sg,m
- και: CONJ
- απενεχθηναι: VERB,aor,pass,inf
- αυτον: PRON,acc,sg,m
- υπο: PREP
- των: ART,gen,pl,m
- αγγελων: NOUN,gen,pl,m
- εις: PREP
- τον: ART,acc,sg,m
- κολπον: NOUN,acc,sg,m
- Αβρααμ·απεθανεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- και: CONJ
- ο: ART,nom,sg,m
- πλουσιος: ADJ,nom,sg,m
- και: CONJ
- εταφη: VERB,aor,pass,ind,3,sg
Parallels
- Luke 23:43 (thematic): Jesus' promise to the penitent thief—'today you will be with me in Paradise'—parallels the immediate postmortem comfort and presence with the righteous (Abraham's bosom).
- 2 Corinthians 5:8 (thematic): Paul's statement that to be 'absent from the body' is to be 'present with the Lord' echoes the idea of conscious, blessed existence with the righteous immediately after death.
- Philippians 1:23 (thematic): Paul's longing 'to depart and be with Christ' reflects the same hope of a better, immediate fellowship after death as depicted by the poor man's being carried to Abraham's side.
- Hebrews 1:14 (allusion): Angels as ministering spirits sent to serve those who will inherit salvation connects to the detail that angels carried the poor man to Abraham's bosom.
- Acts 7:55-56 (thematic): Stephen's vision of heaven opened and the Son of Man at God's right hand resonates with the motif of a righteous person being received into heavenly presence at death.
Alternative generated candidates
- It happened that the poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried.
- The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried.
Luke.16.23 - Details
Original Text
Morphology
- και: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- αδη: NOUN,dat,sg,m
- επαρας: VERB,aor,act,ptc,nom,sg,m
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- υπαρχων: VERB,pres,act,part,nom,sg,m
- εν: PREP
- βασανοις: NOUN,dat,pl,m
- ορα: VERB,pres,act,ind,3,sg
- Αβρααμ: NOUN,nom,sg,m
- απο: PREP
- μακροθεν: ADV
- και: CONJ
- Λαζαρον: NOUN,acc,sg,m
- εν: PREP
- τοις: ART,dat,pl,n
- κολποις: NOUN,dat,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- Luke 16:22 (verbal): Immediate context: 16:22 states the death of Lazarus and that he was carried to 'Abraham's bosom,' repeating the same phrase and continuity with 16:23's vision of Abraham and Lazarus.
- Luke 23:43 (thematic): Jesus' promise to the penitent thief—'today you will be with me in paradise'—echoes the theme of immediate postmortem fellowship with the righteous, similar to Lazarus being 'in Abraham's bosom.'
- 2 Corinthians 5:8 (thematic): Paul's statement that to be 'away from the body' is to be 'at home with the Lord' parallels the idea of a conscious, blessed existence with the righteous after death as depicted in Luke 16:23.
- Revelation 20:13-14 (thematic): The imagery of death and Hades as distinct realms and their role in judgment relates thematically to Luke's portrayal of Hades as a place of torment contrasted with the comfort of Abraham's bosom.
- Isaiah 14:9 (allusion): An Old Testament depiction of Sheol/Hades being 'stirred' and hosting the dead provides background imagery for New Testament portrayals of the underworld and may inform Luke's depiction of Hades and the afterlife.
Alternative generated candidates
- In Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side.
- In Hades, being in torment, he lifted up his eyes and saw Abraham at a distance, and Lazarus at his side.
Luke.16.24 - Details
Original Text
Morphology
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- φωνησας: VERB,aor,act,ptc,nom,m,sg
- ειπεν·Πατερ: VERB,aor,act,ind,3,sg
- Αβρααμ: NOUN,nom,sg,m
- ελεησον: VERB,aor,act,imp,2,sg
- με: PRON,acc,sg,1
- και: CONJ
- πεμψον: VERB,aor,act,imp,2,sg
- Λαζαρον: NOUN,acc,sg,m
- ινα: CONJ
- βαψη: VERB,aor,act,subj,3,sg
- το: ART,acc,sg,n
- ακρον: NOUN,acc,sg,nt
- του: ART,gen,sg,n
- δακτυλου: NOUN,gen,sg,m
- αυτου: PRON,gen,sg,m
- υδατος: NOUN,gen,sg,n
- και: CONJ
- καταψυξη: VERB,aor,act,subj,3,sg
- την: ART,acc,sg,f
- γλωσσαν: NOUN,acc,sg,f
- μου: PRON,gen,sg,1
- οτι: CONJ
- οδυνωμαι: VERB,pres/mp,ind,1,sg
- εν: PREP
- τη: ART,dat,sg,f
- φλογι: NOUN,dat,sg,f
- ταυτη: PRO,dat,sg,f
Parallels
- Luke 16:23 (verbal): Same scene—rich man in Hades, 'in torment'—provides immediate verbal and situational context for the plea for water.
- Luke 16:25 (structural): Abraham's reply that reverses fortunes and explains why the request cannot be granted; directly continues the narrative and theological point.
- Luke 16:27-31 (thematic): The rich man's subsequent requests (to send Lazarus to warn his brothers) echo the theme of pleading for relief and for rescue from fate after death.
- Luke 13:28 (allusion): Imagery of people seeing Abraham in the kingdom and being excluded (weeping and gnashing) parallels the eschatological reversal and the appeal to Abraham as an intermediary figure.
- Matthew 25:41-46 (thematic): Teaching about final judgment and eternal punishment echoes the theme of postmortem suffering and moral consequence that underlies the rich man's torment.
Alternative generated candidates
- And he called out, 'Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.'
- And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in agony in this flame.’
Luke.16.25 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- Αβρααμ·Τεκνον: NOUN,voc,sg,m
- μνησθητι: VERB,aor,mid,imp,2,sg
- οτι: CONJ
- απελαβες: VERB,aor,act,ind,2,sg
- τα: ART,acc,pl,n
- αγαθα: ADJ,acc,pl,n
- σου: PRON,gen,sg,2
- εν: PREP
- τη: ART,dat,sg,f
- ζωη: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- και: CONJ
- Λαζαρος: NOUN,nom,sg,m
- ομοιως: ADV
- τα: ART,acc,pl,n
- κακα·νυν: ADJ,acc,pl,n
- δε: CONJ
- ωδε: ADV
- παρακαλειται: VERB,pres,mid,ind,3,sg
- συ: PRON,nom,sg,2
- δε: CONJ
- οδυνασαι: VERB,pres,mid,ind,2,sg
Parallels
- Luke 16:23 (structural): Immediate narrative context: the rich man is described as in Hades in torment and sees Abraham and Lazarus, directly illustrating Abraham’s statement that Lazarus is comforted and the rich man in anguish.
- Luke 6:24-25 (verbal): Jesus pronounces woes on the rich using similar language about having received consolation in life (παρηγορίαν/received good things), contrasting present prosperity with future reversal.
- James 5:1-6 (thematic): James denounces wealthy oppressors who lived in luxury and warns of coming misery and judgment—paralleling the moral critique of earthly riches and the eschatological reversal in Luke 16:25.
- Luke 16:26 (structural): The following verse explains the fixed chasm between the dead, reinforcing the permanence of the reversal (comfort vs. torment) that Abraham describes in v.25.
- Luke 1:52 (thematic): The Magnificat’s theme that God brings down the mighty and exalts the lowly echoes the broader motif of reversal of fortunes present in the parable (the rich fallen, the poor exalted/comforted).
Alternative generated candidates
- But Abraham said, 'Child, remember that you received your good things in your lifetime, and Lazarus in like manner evil things; now he is comforted here, and you are in torment.'
- But Abraham said, ‘Child, remember that in your lifetime you received your good things, and Lazarus likewise the evil; but now he is comforted here, and you are in anguish.
Luke.16.26 - Details
Original Text
Morphology
- και: CONJ
- εν: PREP
- πασι: ADJ,dat,pl,m
- τουτοις: DEM,dat,pl,m
- μεταξυ: PREP
- ημων: PRON,gen,pl,1
- και: CONJ
- υμων: PRON,gen,pl,2
- χασμα: NOUN,nom,sg,n
- μεγα: ADJ,acc,sg,n
- εστηρικται: VERB,aor,pass,ind,3,sg
- οπως: CONJ
- οι: ART,nom,pl,m
- θελοντες: PART,pres,act,nom,pl,m
- διαβηναι: VERB,aor,act,inf
- ενθεν: ADV
- προς: PREP
- υμας: PRON,acc,pl,2
- μη: PART
- δυνωνται: VERB,pres,mid/pass,ind,3,pl
- μηδε: CONJ
- εκειθεν: ADV
- προς: PREP
- ημας: PRON,acc,pl,1
- διαπερωσιν: VERB,aor,act,inf
Parallels
- Luke 16:19-31 (structural): The broader parable of the Rich Man and Lazarus in which v.26 occurs; the fixed chasm is part of the story’s climax showing postmortem, irreversible separation.
- Matthew 25:41-46 (thematic): Jesus’ teaching on final judgment and the eternal separation of the righteous and the wicked parallels the idea of irreversible destinies and exclusion after death.
- Hebrews 9:27 (thematic): ‘It is appointed for man to die once, and after that comes judgment’ underscores the finality of death and the inability to change one’s postmortem state, similar to the impassable chasm.
- Revelation 20:11-15 (thematic): The account of the final judgment and the irrevocable consigning of the wicked (death/Hades thrown into the lake of fire) echoes the motif of permanent separation and irreversible fate after judgment.
Alternative generated candidates
- 'Besides all this, between us and you a great chasm has been fixed, so that those who would pass from here to you cannot, nor can anyone cross from there to us.'
- And besides all this, between us and you a great gulf has been fixed, so that those who would pass from here to you cannot, nor can any cross from there to us.’
Luke.16.27 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε·Ερωτω: VERB,pres,act,ind,1,sg
- σε: PRON,acc,sg,2
- ουν: CONJ
- πατερ: NOUN,voc,sg,m
- ινα: CONJ
- πεμψης: VERB,aor,act,subj,2,sg
- αυτον: PRON,acc,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- πατρος: NOUN,gen,sg,m
- μου: PRON,gen,sg,1
Parallels
- 1 Samuel 28:11-15 (thematic): Saul summons the spirit of Samuel through the medium at Endor—narrative motif of calling up the dead to speak to the living, paralleling the rich man's request that someone be sent from the dead to warn his family.
- Luke 16:28-31 (structural): Immediate continuation of the same parable: the plea that Lazarus be sent to the rich man's brothers and Abraham's reply (they have Moses and the Prophets; even a resurrection would not convince them).
- Matthew 12:39-40 (allusion): Jesus speaks of the 'sign of Jonah'—a resurrection-like sign—echoing Luke 16:31's claim that even someone rising from the dead would not persuade the unrepentant.
- Luke 24:25-27 (thematic): After the resurrection Jesus rebukes the disciples for not believing 'the things written in all the Scriptures' (beginning with Moses and the Prophets), echoing Luke 16:31's appeal to the sufficiency of Moses and the Prophets as witnesses.
Alternative generated candidates
- 'Then he said, "I beg you therefore, father, to send him to my father's house—
- And he said, ‘Then I beg you, father, to send him to my father’s house—for I have five brothers— that he may warn them, so that they will not also come to this place of torment.’
Luke.16.28 - Details
Original Text
Morphology
- εχω: VERB,pres,act,ind,1,sg
- γαρ: PART
- πεντε: NUM,acc,pl,m
- αδελφους: NOUN,acc,pl,m
- οπως: CONJ
- διαμαρτυρηται: VERB,pres,mid,subj,3,sg
- αυτοις: PRO,dat,pl,3
- ινα: CONJ
- μη: PART
- και: CONJ
- αυτοι: PRON,nom,pl,3
- ελθωσιν: VERB,aor,act,subj,3,pl
- εις: PREP
- τον: ART,acc,sg,m
- τοπον: NOUN,acc,sg,m
- τουτον: PRON,acc,sg,m
- της: ART,gen,sg,f
- βασανου: NOUN,gen,sg,f
Parallels
- Luke 16:29 (structural): Immediate continuation of the dialogue — Abraham replies that they already have Moses and the Prophets to warn the rich man's brothers.
- Luke 16:31 (thematic): Closely linked verse where Abraham argues that even a miraculous witness (a resurrection) would not convince those who ignore Scripture — reinforces the point about relying on existing revelation to warn others.
- Matthew 12:39-40 (allusion): Jesus' refusal to give a sign except the sign of Jonah parallels Abraham's claim that Scriptural testimony (Moses and the Prophets) is the proper basis for repentance, not additional miraculous signs.
- Ezekiel 3:17-19 (thematic): Prophetic duty to warn the wicked: if a prophet fails to warn the guilty, their blood is required at his hand — parallels the moral responsibility to warn others (here, the brothers) to avert judgment.
- James 5:19-20 (thematic): Appeal to restoring a wandering brother so as to save him from death and cover sins — echoes the concern in Luke 16:28 to warn family to prevent their coming into torment.
Alternative generated candidates
- for I have five brothers—so that he may warn them, lest they also come into this place of torment."'
- But Abraham said, ‘They have Moses and the Prophets; let them listen to them.’
Luke.16.29 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- δε: CONJ
- Αβρααμ·Εχουσι: PROPN,nom,sg,m+VERB,pres,act,ind,3,pl
- Μωυσεα: PROPN,dat,sg,m
- και: CONJ
- τους: ART,acc,pl,m
- προφητας·ακουσατωσαν: NOUN,acc,pl,m+VERB,aor,act,imp,3,pl
- αυτων: PRON,gen,pl,m
Parallels
- Luke 16:31 (structural): Immediate continuation of the same parable: Abraham adds that if people will not listen to Moses and the Prophets they will not be persuaded even by someone rising from the dead—same argument about authority of Scripture.
- Luke 24:27 (quotation): After the resurrection Jesus 'interpreted to them in all the Scriptures the things concerning himself, beginning with Moses and all the Prophets,' directly using Moses and the Prophets as authoritative testimony.
- Luke 24:44 (verbal): Jesus explicitly groups 'the Law of Moses, the Prophets, and the Psalms,' affirming that what is written in Moses and the Prophets concerns him and must be fulfilled.
- Matthew 5:17 (verbal): Jesus declares he came to fulfill 'the Law and the Prophets,' echoing the canonical authority of Moses and the Prophets referenced in Luke 16:29.
- John 5:39-46 (allusion): Jesus tells opponents that the Scriptures (including Moses) testify about him—'you search the Scriptures... they bear witness about me' and 'if you believed Moses you would believe me,' linking Moses' writings to the prophetic witness mentioned in Luke 16:29.
Alternative generated candidates
- But Abraham said, 'They have Moses and the Prophets; let them hear them.'
- And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’
Luke.16.30 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν·Ουχι: VERB,aor,act,ind,3,sg+PART
- πατερ: NOUN,voc,sg,m
- Αβρααμ: NOUN,nom,sg,m
- αλλ᾽εαν: CONJ
- τις: PRON,nom,sg,?
- απο: PREP
- νεκρων: NOUN,gen,pl,m
- πορευθη: VERB,aor,pass,subj,3,sg
- προς: PREP
- αυτους: PRON,acc,pl,m
- μετανοησουσιν: VERB,fut,act,ind,3,pl
Parallels
- Luke 16:31 (structural): Immediate response from Abraham: hearing Moses and the Prophets should be sufficient, so even someone rising from the dead would not necessarily convince them.
- Matthew 12:39-40 (allusion): Jesus refuses to give a miraculous sign and cites Jonah's sign (three days in the fish/Resurrection motif), engaging the expectation that a return from the dead would function as decisive proof.
- Mark 8:11-12 (thematic): The Pharisees demand a sign from heaven; Jesus criticizes sign-seeking, echoing the theme that miraculous proofs do not guarantee repentance or faith.
- John 11:45-46 (thematic): After Lazarus was raised, many believed, yet the report also provoked opposition and a plot to kill Jesus—illustrating that someone rising from the dead does not produce uniform repentance.
Alternative generated candidates
- And he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent.'
- He said to him, ‘If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead.’
Luke.16.31 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- αυτω·Ει: PRON,dat,3,sg,m
- Μωυσεως: NOUN,gen,sg,m
- και: CONJ
- των: ART,gen,pl,m
- προφητων: NOUN,gen,pl,m
- ουκ: PART,neg
- ακουουσιν: VERB,pres,act,ind,3,pl
- ουδ᾽εαν: CONJ+COND
- τις: PRON,nom,sg,?
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
- αναστη: VERB,aor,act,subj,3,sg
- πεισθησονται: VERB,fut,pass,ind,3,pl
Parallels
- Luke 16:29 (verbal): Immediate context: earlier line in the parable—'They have Moses and the prophets; let them hear them'—to which verse 16:31 responds.
- John 5:39-40 (thematic): Both passages stress the primacy of the Scriptures (Moses and the Prophets) as the proper means to faith and note that people can refuse that witness and thus miss life in Christ.
- John 12:37-41 (quotation): Reports widespread unbelief despite Jesus' signs and cites Isaiah's prophecy about spiritual blindness—paralleling Luke's claim that even a resurrection would not persuade some.
- Mark 16:14 (structural): After the resurrection Jesus rebukes the disciples for unbelief and hardness of heart, illustrating the phenomenon Luke describes of continued unbelief even in the face of resurrection evidence.
- Luke 24:25-27 (thematic): On the Emmaus road Jesus interprets 'Moses and the prophets' concerning himself and the necessity of his suffering and resurrection, showing how Scripture (not merely resurrection appearances) is intended to lead to true understanding and faith.
Alternative generated candidates
- He said to him, 'If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead.'
- And he said to them, ‘If they will not listen to Moses and the Prophets, they will not be persuaded even if someone should rise from the dead.’
There was a certain rich man who was clothed in purple and fine linen and feasted sumptuously every day. And a poor man named Lazarus lay at his gate, covered with sores
and longing to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores. So the poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried.
In Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus in his bosom. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus likewise bad things; but now he is comforted here, and you are in torment. And besides all this, between us and you a great chasm has been fixed, so that those who would pass from here to you cannot, nor can any cross from there to us.’
He said, ‘Then I beg you, father, that you would send him to my father’s house—’
—‘for I have five brothers—so that he may warn them, lest they also come to this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’
He said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’
He said to him, ‘If they do not listen to Moses and the Prophets, neither will they be persuaded if one rises from the dead.’