πλούσιος, καὶ ἐτάφη. 23. καὶ ἐν τῷ ady ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ τὸν] ᾽Αβραὰμ ἀπὸ µακρόθεν, καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ: 24. καὶ αὐτὸς φωνήσας εἶπε, Πάτερ ᾽Αβραάμ, ἐλέησόν µε, καὶ πέµψον Λάζαρον, ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος, καὶ καταψύξῃ τὴν γλῶσσάν µου: ὅτι ὀδυνῶ- μαι ἐν τῇ Φλογὶ ταύτῃ. 25. Εἶπε δὲ ᾽Αβραάμ., Τέκνον, µνήσθητι ὅτι ἀπέλαβες od? τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά νῦν δὲ d8e° παρακαλεῖται, σὺ δὲ ὀδυνᾶσαι. 26. καὶ ἐπὶ “ πᾶσι τούτοις, μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα µέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἐντεῦθεν ὅ πρὸς ὑμᾶς, μὴ δύνωνται, μηδὲ οἱ ©
589.
1 Omit τον RBDLX. 2 Omit ov NBDL, etc., verss. Φοδε only in minusc.
ωδε is the approved reading.
4 ev πασι τ. in NBL bc ἆ fand vulg. cop. (Tisch., R.V., W.H.).
5 ενθεν in NABLX al. D omits. 6 Omit οι before εκειθεν NBD (W.H.).
said expressly of the rich man, διὰ τὸ πολυτελὲς τῆς τῶν πλουσίων ταφῆς. Euthy. Zig.)
Vv. 23-26. In the other world.—év τῷ ἅδῃ: from the Ο.Τ. point of view Hades means simply the state of the dead. Thus both the dead men would be in Hades. But here Hades seems = hell, the place of torment, and of course Lazarus is not there, but in Paradise.— ἀπὸ µακρόθεν: Paradise dimly visible, vet within speaking distance; this is not dogmatic teaching but popular de- scription ; so throughout.—év τοῖς κόλ- wots: plural here (cf. ver. 22); so often in classics.—Ver. 24. Πάτερ °A.: the tich man, like Lazarus, is a Jew, and probably, as a son of Abraham, very much surprised that he should find him- self in such a place (Mt. iii. 8, 9), and still hoping that the patriarch can do something for him.—katavéq (κατα- ψΨύχω, here only in N.T.): surely that small service will not be refused! Ifthe flames cannot be put out, may the pain they cause not be mitigated by a cooling drop of water on the tip of the tongue ? —a pathetic request.—Ver. 25. Tékvov: answering to Πάτερ, introducing in a kindly paternal tone a speech holding out no hope, all the less that it is so softly and quietly spoken.—ra ἆγαθά σου, τὰ κακά: you got your good things —what you desired, and thought you had a right to—Lazarus got the ills, not what he desired or deserved, but the ills to be met with on earth, of which he had
a very full share (no αὐτοῦ after kaxa).— νῦν δὲ, but now, the now of time and of- logic: the reversal of lot in the state after death a hard fact, and equitable. The ultimate ground of the reversal, character, is not referred to; it is a mere question of fairness or poetic justice.— Ver. 26. The additional reason in this verse is supplementary to the first, as if to buttress its weakness. or the tor- mented man might reply: surely it is pressing the principle of equity too far to refuse me the petty comfort I ask. Will cooling my tongue increase beyond what is equitable the sum of my good things? Abraham’s reply to this anticipated ob- jection is in effect: we might not grudge you this small solace if it were in our power to bring it to you, but unfortu- nately that is impossible.—év (ἐπὶ, Τ.Ε.) πᾶσι τούτοις, in all those regions: the cleft runs from end to end, too wide to be crossed; you cannot outflank it and go round from Paradise to the place of tor- ment. With ἐπὶ the phrase means, “in
‘addition to what I have said”.—ydopa
péya, a cleft or ravine (here only in N.T.), vast in depth, breadth, and length; an effectual barrier to intercommunication. The Rabbis conceived of the two divisions of Hades as separated only by a wall, a palm breadth or a finger breadth