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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.
Duration: 1245 days
New English Translation (NET)
Version
Psalm 39

Psalm 39[a]

For the music director, Jeduthun; a psalm of David.

39 I decided,[b] “I will watch what I say
and make sure I do not sin with my tongue.[c]
I will put a muzzle over my mouth
while in the presence of an evil person.”[d]
2 I was stone silent;[e]
I held back the urge to speak.[f]
My frustration grew;[g]
3 my anxiety intensified.[h]
As I thought about it, I became impatient.[i]
Finally I spoke these words:[j]
4 “O Lord, help me understand my mortality
and the brevity of life.[k]
Let me realize how quickly my life will pass.[l]
5 Look, you make my days short-lived,[m]
and my life span is nothing from your perspective.[n]
Surely all people, even those who seem secure, are nothing but vapor.[o] (Selah)
6 Surely people go through life as mere ghosts.[p]
Surely they accumulate worthless wealth
without knowing who will eventually haul it away.”[q]
7 But now, O Lord, upon what am I relying?
You are my only hope![r]
8 Deliver me from all my sins of rebellion.
Do not make me the object of fools’ insults.
9 I am silent and cannot open my mouth
because of what you have done.[s]
10 Please stop wounding me.[t]
You have almost beaten me to death.[u]
11 You severely discipline people for their sins;[v]
like a moth you slowly devour their strength.[w]
Surely all people are a mere vapor. (Selah)
12 Hear my prayer, O Lord.
Listen to my cry for help.
Do not ignore my sobbing.[x]
For I am a resident foreigner with you,
a temporary settler,[y] just as all my ancestors were.
13 Turn your angry gaze away from me, so I can be happy
before I pass away.[z]

Footnotes

  1. Psalm 39:1 sn Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.
  2. Psalm 39:1 tn Heb “I said.”
  3. Psalm 39:1 tn Heb “I will watch my ways, from sinning with my tongue.”
  4. Psalm 39:1 sn The psalmist wanted to voice a lament to the Lord (see vv. 4-6), but he hesitated to do so in the presence of evil people, for such words might be sinful if they gave the wicked an occasion to insult God. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 1:345.
  5. Psalm 39:2 tn Heb “I was mute [with] silence.”
  6. Psalm 39:2 tn Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.sn I held back the urge to speak. For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (FOTL), 166-67.
  7. Psalm 39:2 tn Heb “and my pain was stirred up.” Emotional pain is in view here.
  8. Psalm 39:3 tn Heb “my heart was hot within me.”
  9. Psalm 39:3 tn Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).
  10. Psalm 39:3 tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.
  11. Psalm 39:4 tn Heb “Cause me to know, O Lord, my end; and the measure of my days, what it is!”
  12. Psalm 39:4 tn Heb “Let me know how transient I am.”
  13. Psalm 39:5 tn Heb “Look, handbreadths you make my days.” The “handbreadth” (equivalent to the width of four fingers) was one of the smallest measures used by ancient Israelites. See P. C. Craigie, Psalms 1-50 (WBC), 309.
  14. Psalm 39:5 tn Heb “is like nothing before you.”
  15. Psalm 39:5 tn Heb “surely, all vapor [is] all mankind, standing firm.” Another option is to translate, “Surely, all mankind, though seemingly secure, is nothing but a vapor.”
  16. Psalm 39:6 tn Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here.sn People go through life (Heb “man walks about”). “Walking” is here used as a metaphor for living. The point is that human beings are here today, gone tomorrow. They have no lasting substance and are comparable to mere images or ghosts.
  17. Psalm 39:6 tc Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The MT as it stands is syntactically awkward. The verb forms switch from singular (“walks about”) to plural (“they strive”) and then back to singular (“accumulates and does not know”), even though the subject (generic “man”) remains the same. Furthermore there is no object for the verb “accumulates” and no plural antecedent for the plural pronoun (“them”) attached to “gathers.” These problems can be removed if one emends the text from הֶבֶל יֶהֱמָיוּן (hevel yehemayun, “[in] vain they strive”) to הֶבְלֵי הָמוֹן (hevle hamon, “vain things of wealth”). The present translation follows this emendation.
  18. Psalm 39:7 tn Heb “my hope, for you it [is].”
  19. Psalm 39:9 tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).
  20. Psalm 39:10 tn Heb “remove from upon me your wound.”
  21. Psalm 39:10 tn Heb “from the hostility of your hand I have come to an end.”
  22. Psalm 39:11 tn “with punishments on account of sin you discipline a man.”
  23. Psalm 39:11 tc Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew mss.
  24. Psalm 39:12 tn Heb “do not be deaf to my tears.”
  25. Psalm 39:12 tn The Hebrew terms גֵּר (ger, “resident foreigner”) and תּוֹשָׁב (toshav, “resident/dweller”) have similar meanings. They are not used here with the technical distinctions of most references in Mosaic Law. Ps 39:12 takes up this language from Lev 25:23 where the terms emphasize that Israel would be a guest on God’s land. They were attached to the Lord’s household; they did not own the land. The Psalmist identifies himself with this privileged yet dependent position. Abraham also refers to himself by these terms in Gen 23:4.
  26. Psalm 39:13 tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hashaʿ) is uncertain. It could be from the root שָׁעָע (shaʿaʿ, “smear over”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (shaʿah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (sheʿeh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11). For a similar expression of this sentiment see Job 10:20-21.
Job 32

V. The Speeches of Elihu (32:1-37:24)

Elihu’s First Speech[a]

32 So these three men refused to answer[b] Job further, because he was righteous in his[c] own eyes. 2 Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry.[d] He was angry[e] with Job for justifying[f] himself rather than God.[g] 3 With Job’s[h] three friends he was also angry, because they could not find[i] an answer, and so declared Job guilty.[j] 4 Now Elihu had waited before speaking[k] to Job, because the others[l] were older than he was. 5 But when Elihu saw[m] that the three men had no further reply,[n] he became very angry.

Elihu Claims Wisdom

6 So Elihu son of Barakel the Buzite spoke up:[o]

“I am young,[p] but you are elderly;
that is why I was fearful,[q]
and afraid to explain[r] to you what I know.
7 I said to myself, ‘Age[s] should speak,[t]
and length of years[u] should make wisdom known.’
8 But it is a spirit in people,
the breath[v] of the Almighty,
that makes them understand.
9 It is not the aged[w] who are wise,
nor old men who understand what is right.
10 Therefore I say, ‘Listen[x] to me.
I, even I, will explain what I know.’
11 Look, I waited for you to speak;[y]
I listened closely to your wise thoughts,[z] while you were searching for words.
12 Now I was paying you close attention,[aa]
yet[ab] there was no one proving Job wrong,[ac]
not one of you was answering his statements.
13 So do not say,[ad] ‘We have found wisdom.
God will refute[ae] him, not man.’
14 Job[af] has not directed[ag] his words to me,
and so I will not reply to him with your arguments.[ah]

Job’s Friends Failed to Answer[ai]

15 “They are dismayed[aj] and cannot answer anymore;
they have nothing left to say.[ak]
16 And I have waited.[al] But because they do not speak,
because they stand there and answer no more,
17 I too will answer my part,
I too will explain what I know.
18 For I am full of words,
and the spirit within me[am] constrains me.[an]
19 Inside I am like wine that has no outlet,[ao]
like new wineskins[ap] ready to burst!
20 I will speak,[aq] so that I may find relief;
I will open my lips, so that I may answer.
21 I will not show partiality to any person,[ar]
nor will I confer a title[as] on anyone.
22 For I do not know how to give honorary titles,[at]
if I did,[au] my Creator would quickly do away with me.[av]

Footnotes

  1. Job 32:1 sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord. The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu’s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God’s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job’s actual case. In the first speech, there is a short introduction (32:1-5), and then the speech proper with these sections: Elihu will speak because his youth is wiser (32:6-14), and his friends arguments failed (32:15-22); he calls for Job’s attention (33:1-7), claims Job’s case is wrong (33:8-13), and Job’s argument that God does not answer is false (33:14-28), and then makes an appeal to Job (33:29-33). It becomes evident that Elihu correctly identified Job’s determination to maintain his integrity at God’s expense as the primary problem in at least the latter stages of the dialogues (32:1-3; 34:37; 35:16; cf. 38:2; 40:8; 42:3). Elihu was respectful of his elders (32:4), but remained uninfected by their error (32:14). He sought to maintain impartiality (32:21-22) and to offer true wisdom (33:33), believed like Job that a mediator existed (33:23-24), and desired Job’s vindication (33:32). In addition, Elihu focused on vindicating God’s actions (34:12; 35:10-11; 36:2-3, 22-26) and announced the coming theophany (37:1-5, 22). It appears that he was not included in the divine condemnation of Job’s friends (42:7-9) and was excluded from Job’s prayer of intercession (42:8-10)—both perhaps implying divine approval of his behavior and words.
  2. Job 32:1 tn The form is the infinitive construct (“answer”) functioning as the object of the preposition; the phrase forms the complement of the verb “they ceased to answer” (= “they refused to answer further”).
  3. Job 32:1 tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.
  4. Job 32:2 tn The verse begins with וַיִּחַר אַף (vayyikhar ʾaf, “and the anger became hot”), meaning Elihu became very angry.
  5. Job 32:2 tn The second comment about Elihu’s anger comes right before the statement of its cause. Now the perfect verb is used: “he was angry.”
  6. Job 32:2 tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (ʿal-tsaddeqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.
  7. Job 32:2 tc The LXX and Latin versions soften the expression slightly by saying “before God.”
  8. Job 32:3 tn Heb “his”; the referent (Job) has been specified in the translation to indicate whose friends they were.
  9. Job 32:3 tn The perfect verb should be given the category of potential perfect here.
  10. Job 32:3 tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point.
  11. Job 32:4 tc This reading requires repointing the word בִּדְבָרִים (bidevarim, “with words”) to בְּדַבְּרָם (bedabberam, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward.
  12. Job 32:4 tn Heb “they”; the referent (the other friends) has been specified in the translation for clarity.
  13. Job 32:5 tn The first clause beginning with a vav (ו) consecutive and the preterite can be subordinated to the next similar verb as a temporal clause.
  14. Job 32:5 tn Heb “that there was no reply in the mouth of the three men.”
  15. Job 32:6 tn Heb “answered and said.”
  16. Job 32:6 tn The text has “small in days.”
  17. Job 32:6 tn The verb זָחַלְתִּי (zakhalti) is found only here in the OT, but it is found in a ninth century Aramaic inscription as well as in Biblical Aramaic. It has the meaning “to be timid” (see H. H. Rowley, Job [NCBC], 208).
  18. Job 32:6 tn The Piel infinitive with the preposition (מֵחַוֹּת, mekhavvot) means “from explaining.” The phrase is the complement: “explain” what Elihu feared.
  19. Job 32:7 tn Heb “days.”
  20. Job 32:7 tn The imperfect here is to be classified as an obligatory imperfect.
  21. Job 32:7 tn Heb “abundance of years.”
  22. Job 32:8 tn This is the word נְשָׁמָה (neshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.
  23. Job 32:9 tn The MT has “the great” or “the many,” meaning great in years according to the parallelism.
  24. Job 32:10 tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.
  25. Job 32:11 tn Heb “for your words.”
  26. Job 32:11 tn The word means “understanding.” It refers to the faculty of perception and comprehension, but it also can refer to what that produces, especially when it is in the plural (see Ps 49:4). See R. Gordis, Job, 368. Others translate it “reasonings,” “arguments,” etc.
  27. Job 32:12 tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”
  28. Job 32:12 tn The particle הִנֵּה (hinneh, “behold”) has a deictic force here, calling attention to the thought that is now presented.
  29. Job 32:12 tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize—but could not prove Job wrong.
  30. Job 32:13 tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.
  31. Job 32:13 tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (ʾalaf, “instruct”) the form becoming יַלְּפֶנוּ (yallefenu) instead of יִדְּפֶנּוּ (yiddefenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it.
  32. Job 32:14 tn Heb “he”; the referent (Job) has been specified in the translation for clarity.
  33. Job 32:14 tn The verb עַרַךְ (ʿarakh) means “to arrange in order; to set forth; to direct; to marshal.” It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs.
  34. Job 32:14 tn Heb “your words.”
  35. Job 32:15 sn Elihu now will give another reason why he will speak—the arguments of these friends failed miserably. But before he gets to his argument, he will first qualify his authority.
  36. Job 32:15 tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.”
  37. Job 32:15 tn Heb “words have moved away from them,” meaning words are gone from them, they have nothing left to say.
  38. Job 32:16 tn Some commentators take this as a question: “And shall [or must] I wait because they do not speak?” (A. B. Davidson, R. Gordis). But this is not convincing because the silence of the friends is the reason for him to speak, not to wait.
  39. Job 32:18 tn Heb “the spirit of my belly.”
  40. Job 32:18 tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot restrain himself any longer.
  41. Job 32:19 tn Heb “in my belly I am like wine that is not opened” (a Niphal imperfect), meaning sealed up with no place to escape.
  42. Job 32:19 tc The Hebrew text has כְּאֹבוֹת חֲדָשִׁים (keʾovot khadashim), traditionally rendered “like new wineskins.” But only here does the phrase have this meaning. The LXX has “smiths” for “new,” thus “like smith’s bellows.” A. Guillaume connects the word with an Arabic word for a wide vessel for wine shaped like a cup (“Archaeological and philological note on Job 32:19, ” PEQ 93 [1961]: 147-50). Some have been found in archaeological sites. The poor would use skins, the rich would use jars. The key to putting this together is the verb at the end of the line, יִבָּקֵעַ (yibbaqeaʿ, “that are ready to burst”). The point of the statement is that Elihu is bursting to speak, and until now has not had the opening.
  43. Job 32:20 tn The cohortative expresses Elihu’s resolve to speak.
  44. Job 32:21 tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind.
  45. Job 32:21 tn The verb means “to confer an honorary title; to give a mark of distinction,” but it is often translated with the verb “flatter.” Elihu will not take sides; he will not use pompous titles.
  46. Job 32:22 tn The construction uses a perfect verb followed by the imperfect. This is a form of subordination equivalent to a complementary infinitive (see GKC 385-86 §120.c).
  47. Job 32:22 tn The words “if I did” are supplied in the translation to make sense out of the two clauses.
  48. Job 32:22 tn Heb “quickly carry me away.”
Luke 16:19-31

The Rich Man and Lazarus

19 “There was a rich man who dressed in purple[a] and fine linen and who feasted sumptuously[b] every day. 20 But at his gate lay[c] a poor man named Lazarus[d] whose body was covered with sores,[e] 21 who longed to eat[f] what fell from the rich man’s table. In addition, the dogs[g] came and licked[h] his sores.

22 “Now[i] the poor man died and was carried by the angels to Abraham’s side.[j] The[k] rich man also died and was buried.[l] 23 And in Hades,[m] as he was in torment,[n] he looked up[o] and saw Abraham far off with Lazarus at his side.[p] 24 So[q] he called out,[r] ‘Father Abraham, have mercy on me, and send Lazarus[s] to dip the tip of his finger[t] in water and cool my tongue, because I am in anguish[u] in this fire.’[v] 25 But Abraham said, ‘Child,[w] 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.[x] 26 Besides all this,[y] a great chasm[z] has been fixed between us,[aa] so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 27 So[ab] the rich man[ac] said, ‘Then I beg you, father—send Lazarus[ad] to my father’s house 28 (for I have five brothers) to warn[ae] them so that they don’t come[af] into this place of torment.’ 29 But Abraham said,[ag] ‘They have Moses and the prophets; they must respond to[ah] them.’ 30 Then[ai] the rich man[aj] said, ‘No, father Abraham, but if someone from the dead[ak] goes to them, they will repent.’ 31 He[al] replied to him, ‘If they do not respond to[am] Moses and the prophets, they will not be convinced even if someone rises from the dead.’”[an]

Footnotes

  1. Luke 16:19 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. Luke 16:19 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
  3. Luke 16:20 tn The passive verb ἐβέβλητο (ebeblēto) 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. Luke 16:20 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. Luke 16:20 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
  6. Luke 16:21 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
  7. Luke 16:21 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
  8. Luke 16:21 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
  9. Luke 16:22 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.
  10. Luke 16:22 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
  11. Luke 16:22 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  12. Luke 16:22 sn The shorter description suggests a different fate, which is confirmed in the following verses.
  13. Luke 16:23 sn The Greek term Hades stands for the Hebrew concept of Sheol. This is where the dead were gathered (Pss 16:10; 86:13). In the NT Hades sometimes has an additional negative force of awaiting judgment (Rev 20:13).
  14. Luke 16:23 sn Hades is a place of torment, especially as one knows that he is separated from God.
  15. Luke 16:23 tn Grk “he lifted up his eyes” (an idiom).
  16. Luke 16:23 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
  17. Luke 16:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
  18. Luke 16:24 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
  19. Luke 16:24 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 20), 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. Luke 16:24 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. Luke 16:24 tn Or “in terrible pain” (L&N 24.92).
  22. Luke 16:24 sn Fire in this context is OT imagery; see Isa 66:24.
  23. Luke 16:25 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
  24. Luke 16:25 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
  25. Luke 16:26 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
  26. Luke 16:26 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
  27. Luke 16:26 tn Grk “between us and you.”
  28. Luke 16:27 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
  29. Luke 16:27 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
  30. Luke 16:27 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
  31. Luke 16:28 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
  32. Luke 16:28 tn Grk “lest they also come.”
  33. Luke 16:29 tn Grk “says.” This is one of the few times Luke uses the historical present.
  34. Luke 16:29 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
  35. Luke 16:30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  36. Luke 16:30 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
  37. Luke 16:30 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.
  38. Luke 16:31 tn Here δέ (de) has not been translated.
  39. Luke 16:31 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
  40. Luke 16:31 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
New English Translation (NET)

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