Verse (Click for Chapter)
New International Version
“’No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’
New Living Translation
“The rich man replied, ‘No, Father Abraham! But if someone is sent to them from the dead, then they will repent of their sins and turn to God.’
English Standard Version
And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’
Berean Standard Bible
‘No, father Abraham,’ he said, ‘but if someone is sent to them from the dead, they will repent.’
Berean Literal Bible
And he said, 'No, father Abraham, but if one from the dead should go to them, they will repent.'
King James Bible
And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.
New King James Version
And he said, ‘No, father Abraham; but if one goes to them from the dead, they will repent.’
New American Standard Bible
But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’
“But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’
“But he said, ‘No, Father Abraham, but if someone goes to them from the dead, they will repent!’
He replied, ‘No, father Abraham, but if someone from the dead goes to them, they will repent [they will change their old way of thinking and seek God and His righteousness].’
Christian Standard Bible
“ ‘No, father Abraham,’ he said. ‘But if someone from the dead goes to them, they will repent.’
Holman Christian Standard Bible
“No, father Abraham,’ he said. But if someone from the dead goes to them, they will repent.’
American Standard Version
And he said, Nay, father Abraham: but if one go to them from the dead, they will repent.
Aramaic Bible in Plain English
“But he said to him, 'No, my father Abraham, but if a man will go to them from the dead, they will be converted.' “
Contemporary English Version
Then the rich man said, "No, that's not enough! If only someone from the dead would go to them, they would listen and turn to God."
But he said: No, father Abraham: but if one went to them from the dead, they will do penance.
Good News Translation
The rich man answered, 'That is not enough, father Abraham! But if someone were to rise from death and go to them, then they would turn from their sins.'
International Standard Version
"But the rich man replied, 'No, father Abraham! But if someone from the dead went to them, they would repent.'
Literal Standard Version
and he said, No, father Abraham, but if anyone from the dead may go to them, they will convert.
New American Bible
He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.’
Then the rich man said, 'No, father Abraham, but if someone from the dead goes to them, they will repent.'
New Revised Standard Version
He said, ‘No, father Abraham; but if someone goes to them from the dead, they will repent.’
New Heart English Bible
"He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.'
Weymouth New Testament
"'No, father Abraham,' he pleaded; 'but if some one goes to them from the dead, they will repent.'
World English Bible
"He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.'
Young's Literal Translation
and he said, No, father Abraham, but if any one from the dead may go unto them, they will reform.
Additional Translations ...
ContextThe Rich Man and Lazarus
…29But Abraham replied, ‘They have Moses and the prophets; let your brothers listen to them.’ 30‘No, father Abraham,’ he said, ‘but if someone is sent to them from the dead, they will repent.’ 31Then Abraham said to him, ‘If they do not listen to Moses and the prophets, they will not be persuaded even if someone rises from the dead.’ ”…
Produce fruit, then, in keeping with repentance. And do not begin to say to yourselves, 'We have Abraham as our father.' For I tell you that out of these stones God can raise up children for Abraham.
So he cried 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 agony in this fire.'
Then Abraham said to him, 'If they do not listen to Moses and the prophets, they will not be persuaded even if someone rises from the dead.'"
Jesus said to him, "Today salvation has come to this house, because this man too is a son of Abraham.
Treasury of Scripture
And he said, No, father Abraham: but if one went to them from the dead, they will repent.
Luke 13:3,5 I tell you, Nay: but, except ye repent, ye shall all likewise perish…
Revelation 16:9-11 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory…
But if one went unto them from the dead.--The words are in accordance with the general Jewish craving for a "sign," as the only proof of a revelation from God. (See Notes on Matthew 12:33; Matthew 16:1; 1Corinthians 1:22.) The return of one who had passed into the unseen world and brought back a report of its realities would rouse, the rich man thought, the most apathetic. So far the picture is generic, but if we follow up the suggestion which has thrown light upon the parable before, we shall find here also a more individualising feature. It is specially recorded of the Tetrarch that he had hoped to see some miracle done by Jesus (Luke 23:8). He had given utterance, when he heard of the miracles that had been actually wrought, to the belief that John the Baptist was "risen from the dead" (see Note on Matthew 14:2), and yet that belief had not brought him one step nearer to repentance.Verses 30, 31. - And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. The Master not only wished to drive home this momentous truth to the hearts of the group of varied ranks and orders listening to him then; his words were for a far larger auditory, so he prolongs the dialogue between Dives and Abraham. "If Lazarus from the dead would only go to them," pleaded the lost soul. "Even if I send," replied Abraham, "and Lazarus goes, they will not be persuaded." They would see him, listen to him, perhaps, and then, when the first feelings of amazement and fear were dying away, would find some plausible reasons for disregarding the messenger and his message. Criticism would discuss the appearance; it would be disposed of by attributing it to an hallucination, or others would suggest that the visitant from the other world had never been really dead, and these pleas would be readily taken up by others who cared not to examine the question for themselves, and so life, careless, selfish, thoughtless, would go on as it had done aforetime. A striking example of what the Lord asserted through the medium of the shade of Abraham took place within a few days from that time. Another Lazarus did come back again from the dead into the midst of that great company of friends and mourners and jealous watchers of Jesus gathered round the sepulchral cave of Bethany, and though some true, faithful hearts welcomed the mighty sign with awful joy, still it served not to touch the cold and calculating spirit of Pharisee, scribe, and Sadducee, thirsting for the blood of the Master, whom they feared and hated, and whose word had summoned back the dead into their midst. The mighty wonder wrought no change there. One went unto them from the dead, and yet their hard hearts only took counsel together how they might put Lazarus again to death. And so the parable and this particular course of teaching came to a close. Perhaps it is the deepest, the most soul-stirring of all the utterances of the Master. Expositors for eighteen centuries have drawn out of its clear, fathomless depths new and ever new truths. It is by no means yet exhausted. This voice from the other side of the veil charms and yet appals, it terrifies and yet enthrals all ages, every class, each rank of men and women. There are many other important items of special teaching which have been scarcely touched on in the notes above. Among the more interesting of these is the brief notice of the life which the blessed lead in Paradise. The happy dead are represented as a wide family circle. Abraham is pictured with Lazarus in his bosom. The image is taken from the way guests used to sit at a banquet. John at the Last Supper occupied a similar position with regard to the Master (John 13:23, 25) to that occupied by Lazarus with regard to Abraham here. The two extremes of the social scale are thus represented as meeting in that blessed company on terms of the tenderest friendship. With these were Isaac and Jacob and all the prophets (Luke 13:28). "All the just," as Marcion gives it in his recension of St. Luke. And while the Paradise-life for the blessed dead is described as a holy communion of saints, there is evidently no corresponding communion in the case of the unhappy dead. The selfish rich man finds himself in an awful solitude. The suffering is rather represented by the image of the void; there are no external causes of pain apparently; hence his longing to speak a word with Lazarus, to feel the touch of a friendly sympathizing hand, if only for a moment, to distract his burning remorseful thoughts. There was nothing to live for there, nothing to hope for, but he felt he must go on living - hopeless. As no special crime, no glaring sin of lust or wanton excess or selfish ambition, is laid to the rich man's charge, and yet when dead he is represented as lifting up his eyes, being in torments, many, especially men belonging to those schools which are generally unfriendly to the religion of Jesus Christ, have endeavoured to show that the condemned was condemned on account of his riches, while the saved was saved because of his deep poverty. Nor is this error alone common to the Tubingen school, and to brilliant free-lances in religious literature like M. Renan. Some such mistaken notion doubtless materially aided the rise and the popularity of the mendicant orders, who played so important a part in the Christianity of the Middle Ages in so many lands. But the burden of our thrilling parable emphatically is not "Woe to the rich! blessed are the poor!" The crime of the life to which so awful a punishment was meted out as the guerdon, was selfish inhumanity, which Christ teaches us is the damning sin. (See his words in his great picture of the final judgment, Matthew 25:41-46.) Lazarus was no solitary individual; he was one of the many suffering poor who abound in this world, and to find whom the rich need not go far from their own gates. Lazarus represents here the opportunity for the exercise of Dives's humanity. Of this, and doubtless many like opportunities, Dives cared not to avail himself. He was apparently no ill-natured, cruel man, he was simply self-centred, delighting in soft living, generous wines, costly fare, sumptuous clothing, good society. He loved to be surrounded with applauding, pleasant guests; but the Lazaruses of the world, for him, might pine away and die in their nameless awful misery. Professor Bruce, with great force, puts the following words into the beggar Lazarus's mouth; these words tell us with startling clearness what was the sin of Dives: "I was laid at this man's gate; he knew me; he could net pass from his house into the street without seeing my condition, as a leprous beggar, yet as a beggar I died." Dives here was endowed richly with all the materials of human happiness, but he kept all his happiness to himself, he took no trouble whatever to diffuse his joy and gladness, his bright and many-coloured life among that great army of weak, poor, woe-begone brothers and sisters who go far to make up the population of every great city. That riches are not in themselves a ground for exclusion from the blessed life is plainly shown by the position occupied by Abraham in that happy family circle of the blessed. For Abraham, we know, was a sheik possessed of vast wealth. Then, too, in the latter part of the parable, when the imminent danger which the five brothers of the lost Dives ran of being similarly lost, was discussed, the danger is represented as springing from their careless disregard of the Law and the prophets, and not from the fact of their being rich men. When Ezekiel sought for examples of the most righteous men that had ever lived, he chose, it must be remembered, as exemplars of mortals living the fair, noble life loved of God, three men distinguished for their rank and riches - Noah, Daniel, and Job (Ezekiel 14:14, 20).
Strong's 3780: By no means, not at all. Intensive of ou; not indeed.
Noun - Vocative Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.
Noun - Vocative Masculine Singular
Strong's 11: Abraham, progenitor of the Hebrew race. Of Hebrew origin; Abraham, the Hebrew patriarch.
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.
Strong's 1437: If. From ei and an; a conditional particle; in case that, provided, etc.
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.
Verb - Aorist Subjunctive Passive - 3rd Person Singular
Strong's 4198: To travel, journey, go, die.
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.
Adjective - Genitive Masculine Plural
Strong's 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.
they will repent.’
Verb - Future Indicative Active - 3rd Person Plural
Strong's 3340: From meta and noieo; to think differently or afterwards, i.e. Reconsider.
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NT Gospels: Luke 16:30 He said 'No father Abraham but if (Luke Lu Lk)