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  • PARALLEL BIBLE - Luke 16:24


    CHAPTERS: Luke 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24     
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    King James Bible - Luke 16:24

    And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

    World English Bible

    He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may
    dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.'

    Douay-Rheims - Luke 16:24

    And he cried, and said: Father Abraham, have mercy on me, and send Lazarus, that he may
    dip the tip of his finger in water, to cool my tongue: for I am tormented in this flame.

    Webster's Bible Translation

    And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may
    dip the tip of his finger in water, and cool my tongue: for I am tormented in this flame.

    Greek Textus Receptus


    και
    2532 CONJ αυτος 846 P-NSM φωνησας 5455 5660 V-AAP-NSM ειπεν 2036 5627 V-2AAI-3S πατερ 3962 N-VSM αβρααμ 11 N-PRI ελεησον 1653 5657 V-AAM-2S με 3165 P-1AS και 2532 CONJ πεμψον 3992 5657 V-AAM-2S λαζαρον 2976 N-ASM ινα 2443 CONJ βαψη 911 5661 V-AAS-3S το 3588 T-ASN ακρον 206 N-ASN του 3588 T-GSM δακτυλου 1147 N-GSM αυτου 846 P-GSM υδατος 5204 N-GSN και 2532 CONJ καταψυξη 2711 5661 V-AAS-3S την 3588 T-ASF γλωσσαν 1100 N-ASF μου 3450 P-1GS οτι 3754 CONJ οδυνωμαι 3600 5743 V-PPI-1S εν 1722 PREP τη 3588 T-DSF φλογι 5395 N-DSF ταυτη 3778 D-DSF

    Treasury of Scriptural Knowledge

    VERSE (24) -
    :30; 3:8 Mt 3:9 Joh 8:33-39,53-56 Ro 4:12; 9:7,8

    SEV Biblia, Chapter 16:24

    Entonces l, dando voces, dijo: Padre Abraham, ten misericordia de mí, y envía a Lzaro que moje la punta de su dedo en agua, y refresque mi lengua; porque soy atormentado en esta llama.

    John Gill's Bible Commentary

    Ver. 24. And he
    cried and said, father Abraham , etc.] The Jews used to call Abraham their father, and were proud of their descent from him, ( Matthew 3:9 John 8:33,39) and so persons are after death represented by them, as speaking to, and discoursing with him; as in the passage cited in the note (see Gill on Luke 16:22) to which the following may be added f507 ; says R. Jonathan, from whence does it appear that the dead discourse with each other? it is said, ( Deuteronomy 34:4) And the Lord said unto him, this is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, etc. what is the meaning of the word saying? the holy blessed God said to Moses, go say to Abraham, etc.

    And here the Jews, in their distress, are represented as applying to him, saying, have mercy on me, and send Lazarus ; which seems to have respect to the mercy promised to Abraham, the covenant made with him, and the oath swore unto him, to send the Messiah, ( Luke 1:70,73) and which now, too late, these wretched Jews plead, the Messiah being sent already: that he may dip the tip of his finger in water ; in allusion to the washings and purifications among the Jews, and the sprinkling of blood by the finger of the high priest; which were typical of cleansing, pardon, comfort, and refreshment, by the grace and blood of Christ: and cool my tongue ; which had spoken so many scurrilous and blasphemous things of Christ; saying that he was a sinner, a glutton, and a winebibber, a Samaritan, and had a devil; that he cast out devils by Beelzebub, the prince of devils; and that he was a seditious person, and guilty of blasphemy: so the Jews represent persons in hell, desirous of cooling water, and as sometimes favoured with it, and sometimes not: they say f508 , he that reads Keriat Shema, (i.e. hear, O Israel, etc.) and very accurately examines the letters of it, ynnxm , they cool hell for him, as it is said, ( Psalm 68:14). And elsewhere f509 , they speak of a disciple, or good man, that was seen after death amidst gardens, and orchards, and fountains of water; and of a publican, or wicked man, seen standing by the bank of a river, seeking yjm alw aym yjmm , to come to the water, but could not come at it. So Mahomet has a passage that is somewhat like to this text; the inhabitants of hell fire, shall call to the inhabitants of paradise, saying, pour upon us some water, or of those refreshments God hath bestowed on you.

    This man could not so much as get a drop of water to cool his tongue, not the least refreshment, nor mitigation of the anguish of his conscience, for the sins of his tongue: for I am tormented in this flame ; in the destruction of Jerusalem, and calamities at Bither, and other afflictions; together with the wrath of God poured into the conscience, and the bitter remorses of that for speaking against the Messiah; and which are still greater in hell, where the worm dies not, and the fire is not quenched.


    Matthew Henry Commentary

    Verses 19-31 - Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We ar not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, an pleasure of this world, yet perish for ever under God's wrath an curse. The sin of this rich man was his providing for himself only Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in thi world. We are not told that the rich man did him any harm, but we d not find that he had any care for him. Here is the different conditio of this godly poor man, and this wicked rich man, at and after death The rich man in hell lifted up his eyes, being in torment. It is no probable that there are discourses between glorified saints and damne sinners, but this dialogue shows the hopeless misery and fruitles desires, to which condemned spirits are brought. There is a day coming when those who now hate and despise the people of God, would gladl receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it As wicked people have good things only in this life, and at death ar for ever separated from all good, so godly people have evil things onl in this life, and at death they are for ever put from them. In thi world, blessed be God, there is no gulf between a state of nature an grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have the stopped in their sinful course; their coming to that place of torment would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraha justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. An surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no mor than what is said in the Scriptures. The same strength of corruptio that breaks through the convictions of the written word, would triump over a witness from the dead. Let us seek to the law and to the testimony, Isa 8:19, 20, for that is the sure word of prophecy, upo which we may rest, 2Pe 1:19. Circumstances in every age show that n terrors, or arguments, can give true repentance without the specia grace of God renewing the sinner's heart __________________________________________________________________


    Greek Textus Receptus


    και
    2532 CONJ αυτος 846 P-NSM φωνησας 5455 5660 V-AAP-NSM ειπεν 2036 5627 V-2AAI-3S πατερ 3962 N-VSM αβρααμ 11 N-PRI ελεησον 1653 5657 V-AAM-2S με 3165 P-1AS και 2532 CONJ πεμψον 3992 5657 V-AAM-2S λαζαρον 2976 N-ASM ινα 2443 CONJ βαψη 911 5661 V-AAS-3S το 3588 T-ASN ακρον 206 N-ASN του 3588 T-GSM δακτυλου 1147 N-GSM αυτου 846 P-GSM υδατος 5204 N-GSN και 2532 CONJ καταψυξη 2711 5661 V-AAS-3S την 3588 T-ASF γλωσσαν 1100 N-ASF μου 3450 P-1GS οτι 3754 CONJ οδυνωμαι 3600 5743 V-PPI-1S εν 1722 PREP τη 3588 T-DSF φλογι 5395 N-DSF ταυτη 3778 D-DSF

    Vincent's NT Word Studies

    24. Cool (katayucein). Only here in New Testament. Common in
    medical language. See on ch. xxi. 26. Compare the exquisite passage in Dante, where Messer Adamo, the false coiner, horribly mutilated, and in the lowest circle of Malebolge, says:

    "I had, while living, much of what I wished; And now, alas! a drop of water crave.

    The rivulets that from the verdant hills Of Cassentin descend down into Arno, Making their channels to be soft and cold, Ever before me stand, and not in vain: For far more doth their image dry me up Than the disease which strips my face of flesh." Inferno, xxx., 65 sq.

    Tormented (odunwmai). Used by Luke only. Tormented is too strong.

    The word is used of the sorrow of Joseph and Mary when the child Jesus was missing (ch. ii. 48); and of the grief of the Ephesian elders on parting with Paul (Acts xx. 38). Rev., I am in anguish.


    Robertson's NT Word Studies

    16:24 {That he may dip} (hina bayei). First aorist active subjunctive of baptw, common verb, to dip. {In water} (hudatos). Genitive, the specifying case, water and not something else. {Cool} (katayuxei). First aorist active subjunctive of katayucw, 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 kata- (down). A small service that will be welcome. {For I am in anguish} (hoti odunwmai). 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.


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    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31

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