Luke 16:19

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Luke 16:19 in Multiple Translations

Berean Standard Bible BSB

Now there was a rich man dressed in purple and fine linen, who lived each day in joyous splendor.

King James Version KJV

¶ There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

American Standard Version ASV

Now there was a certain rich man, and he was clothed in purple and fine linen, faring sumptuously every day:

Bible in Basic English BBE

Now there was a certain man of great wealth, who was dressed in fair clothing of purple and delicate linen, and was shining and glad every day.

Free Bible Version FBV

Once there was a man who was rich. He wore purple clothes and fine linen, and enjoyed a luxurious life.

Geneva Bible 1599 GNV

There was a certaine riche man, which was clothed in purple and fine linnen, and fared well and delicately euery day.

Young's Literal Translation YLT

'And — a certain man was rich, and was clothed in purple and fine linen, making merry sumptuously every day,

World English Bible WEB

“Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day.

Noah Webster Bible WBS

There was a certain rich man, who was clothed in purple and fine linen, and fared sumptuously every day:

Douay-Rheims 1899 DRV

There was a certain rich man, who was clothed in purple and fine linen; and feasted sumptuously every day.

Translation for Translators T4T

Jesus also said [MET], “Once there was a rich man who wore expensive purple linen garments. He ate luxuriously every day.

Plain English Version PEV

Jesus told them another picture story. He said, “There was a rich man that always wore really good clothes, and he always had plenty of good food to eat.

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Berean Amplified Bible — Luke 16:19

BAB

Word Study

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Luke 16:19 Interlinear (Deep Study)

BIB

GRK ανθρωπος δε τις ην πλουσιος και ενεδιδυσκετο πορφυραν και βυσσον ευφραινομενος καθ ημεραν λαμπρως

ανθρωπος anthrōpos G444 a human Noun-NSM

δε de G1161 then Conj

τις tis G5100 one Indef-NSM

ην eimi G1510 to be Verb-IAI-3S

πλουσιος plousios G4145 rich Adj-NSM

και kai G2532 and Conj

ενεδιδυσκετο endiduskō G1737 to dress Verb-IMI-3S

πορφυραν porphura G4209 purple cloth Noun-ASF

και kai G2532 and Conj

βυσσον bussos G1040 fine linen Noun-ASF

ευφραινομενος euphrainō G2165 to celebrate Verb-PPP-NSM

καθ kata G2596 according to Prep

ημεραν hēmera G2250 day Noun-ASF

λαμπρως lamprōs G2988 magnificently Adv

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Greek Word Reference — Luke 16:19

ανθρωπος anthrōpos G444 "a human" Noun-NSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

τις tis G5100 "one" Indef-NSM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

ην eimi G1510 "to be" Verb-IAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

πλουσιος plousios G4145 "rich" Adj-NSM

In the Bible, this word means being rich or wealthy, like the rich man in Luke 18:25. It can also mean having a lot of something, like God's mercy in Ephesians 2:4. This idea appears in Matthew 27:57 and Luke 12:16.

Definition: πλούσιος, -α, -ον (πλοῦτος), [in LXX chiefly for עָשִׁיר ;] rich, wealthy: Mat.27:57, Luk.12:16 14:12 16:1, 19 18:23 19:2. Substantively, ὁ π., Luk.16:21-22, Jas.1:10-11; oἱ π., Luk.6:24 21:1, 1Ti.6:17, Jas.2:6 5:1, Rev.6:15 13:16; anarth., a rich man, Mat.19:23-24, Mrk.10:25 12:41, Luk.18:25. Metaphorical, of God, ἐν ἐλέει (= cl., with genitive, dative), Eph.2:4; of Christ, 2Co.8:9; of Christians, Rev.2:9 3:17; ἐν πίστει, Jas.2:5.† (AS)

Usage: Occurs in 28 NT verses. KJV: rich See also: 1 Timothy 6:17; Luke 16:22; James 1:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ενεδιδυσκετο endiduskō G1737 "to dress" Verb-IMI-3S

This word means to put on or dress in something, like wearing clothes. In Mark 15:17, it describes the soldiers dressing Jesus in a purple robe. It can also mean to be clothed in something

Definition: ἐνδιδύσκω [in LXX: 2Ki.1:24 13:18, Pro.31:21 (לָבַשׁ), Jdth.9:1 10:3, Sir.50:11 * ;] to put on: with dupl. accusative, Mrk.15:17 (ἐνδύουσι, Rec.). Mid., to put on oneself, be clothed in: with accusative of thing(s), Luk.16:19 (cf. MM, Exp., xii).† (AS)

Usage: Occurs in 2 NT verses. KJV: clothe in, wear See also: Luke 8:27; Luke 16:19.

πορφυραν porphura G4209 "purple cloth" Noun-ASF

Refers to a valuable purple cloth or dye, like the kind used in Jesus' robe in Mark 15:17 and Luke 16:19.

Definition: πορφύρα, -ας, ἡ [in LXX for אַרְגָּמָן, אַרְגְּוָן ;] __1. the purple fish (cf. 1Ma.4:23). __2. purple dye. __3. Later, = πορφυρίς, a purple garment: Mrk.15:17, 20, Luk.16:19, Rev.18:12.† (AS)

Usage: Occurs in 3 NT verses. KJV: purple See also: Luke 16:19; Mark 15:17; Mark 15:20.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

βυσσον bussos G1040 "fine linen" Noun-ASF

Fine linen, made from a special type of flax, is mentioned in Luke 16:19 as the clothing of a wealthy man.

Definition: βύσσος, -οῦ, ἡ (cf. Heb. בּוּץ), [in LXX chiefly for שֵׁשׁ, בּוּץ ;] byssus, a fine species of flax, also the linen made from it: Luk.16:19.† (AS)

Usage: Occurs in 1 NT verses. KJV: fine linen See also: Luke 16:19.

ευφραινομενος euphrainō G2165 "to celebrate" Verb-PPP-NSM

To celebrate is to rejoice or cheer someone up, as seen in 2 Corinthians 2:2 and Luke 15:23-24. This word is about being happy and making others happy. It can also mean to have a party or feast.

Definition: εὐφραίνω [in LXX chiefly for שָׂמַח, qal, pi. ;] to cheer, gladden: with accusative of person(s), opposite to λυπεῖν, 2Co.2:2. Pass., to be happy, rejoice, make merry: Luk.15:32, Act.2:26" (LXX) Rom.15:10 (LXX), Gal.4:27 (LXX), Rev.11:10 12:12; before ἐν, Act.7:41; ἐπί with dative, Rev.18:20; of merry-making at a feast (3Ki.4:20; of. Kennedy, Sources, 155; Field, Notes, 69 f.), Luk.12:19 15:23-24, 29" (LXX) (λαμπρῶς) Luk.16:19.† (AS)

Usage: Occurs in 14 NT verses. KJV: fare, make glad, be (make) merry, rejoice See also: 2 Corinthians 2:2; Luke 15:29; Revelation 11:10.

καθ kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

ημεραν hēmera G2250 "day" Noun-ASF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

λαμπρως lamprōs G2988 "magnificently" Adv

Doing something magnificently or luxuriously, like the rich man's lifestyle in Luke 16. It describes an act of grandeur or extravagance.

Definition: λαμπρῶς adv., splendidly: of sumptuous fare (as freq.; cf. ἐδέσματα λαμπρά, Sir.29:22), Luk.16:19.† (AS)

Usage: Occurs in 1 NT verses. KJV: sumptuously See also: Luke 16:19.

Study Notes — Luke 16:19

Show Verse Quote Highlights

Context
Cross References
Luke 16:19 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 16:19
Jamieson-Fausset-Brown on Luke 16:19
Matthew Poole's Commentary on Luke 16:19
Trapp's Commentary on Luke 16:19
Ellicott's Commentary on Luke 16:19
Adam Clarke's Commentary on Luke 16:19
Cambridge Bible on Luke 16:19
Barnes' Notes on Luke 16:19
Whedon's Commentary on Luke 16:19
Sermons on Luke 16:19

Context — The Rich Man and Lazarus

17But it is easier for heaven and earth to pass away than for a single stroke of a pen to drop out of the Law. 18Anyone who divorces his wife and marries another woman commits adultery, and he who marries a divorced woman commits adultery.

19Now there was a rich man dressed in purple and fine linen, who lived each day in joyous splendor.

20And a beggar named Lazarus lay at his gate, covered with sores 21and longing to be fed with the crumbs that fell from the rich man’s table. Even the dogs came and licked his sores.

Cross References

	Reference	Text (BSB)
1	Ezekiel 16:49	Now this was the iniquity of your sister Sodom: She and her daughters were arrogant, overfed, and complacent; they did not help the poor and needy.
2	Amos 6:4–6	You lie on beds inlaid with ivory, and lounge upon your couches. You dine on lambs from the flock and calves from the stall. You improvise songs on the harp like David and invent your own musical instruments. You drink wine by the bowlful and anoint yourselves with the finest oils, but you fail to grieve over the ruin of Joseph.
3	Luke 18:24–25	Seeing the man’s sadness, Jesus said, “How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”
4	James 5:1–5	Come now, you who are rich, weep and wail over the misery to come upon you. Your riches have rotted and moths have eaten your clothes. Your gold and silver are corroded. Their corrosion will testify against you and consume your flesh like fire. You have hoarded treasure in the last days. Look, the wages you withheld from the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on earth in luxury and self-indulgence. You have fattened your hearts in the day of slaughter.
5	Ezekiel 27:7	Of embroidered fine linen from Egypt they made your sail, which served as your banner. Of blue and purple from the coasts of Elishah they made your awning.
6	Luke 12:16–21	Then He told them a parable: “The ground of a certain rich man produced an abundance. So he thought to himself, ‘What shall I do, since I have nowhere to store my crops?’ Then he said, ‘This is what I will do: I will tear down my barns and will build bigger ones, and there I will store up all my grain and my goods. Then I will say to myself, “You have plenty of good things laid up for many years. Take it easy. Eat, drink, and be merry!”’ But God said to him, ‘You fool! This very night your life will be required of you. Then who will own what you have accumulated?’ This is how it will be for anyone who stores up treasure for himself but is not rich toward God.”
7	Luke 16:1	Jesus also said to His disciples, “There was a rich man whose manager was accused of wasting his possessions.
8	Psalms 73:3–7	For I envied the arrogant when I saw the prosperity of the wicked. They have no struggle in their death; their bodies are well-fed. They are free of the burdens others carry; they are not afflicted like other men. Therefore pride is their necklace; a garment of violence covers them. From their prosperity proceeds iniquity; the imaginations of their hearts run wild.
9	Ezekiel 16:13	So you were adorned with gold and silver, and your clothing was made of fine linen, silk, and embroidered cloth. You ate fine flour, honey, and oil. You became very beautiful and rose to be queen.
10	Mark 15:17	They dressed Him in a purple robe, twisted together a crown of thorns, and set it on His head.

Luke 16:19 Summary

[This verse describes a rich man who lived a life of luxury and pleasure, but it raises questions about what true joy and fulfillment really are. In contrast to the rich man's focus on himself, Jesus teaches us to store up treasures in heaven, rather than on earth, as seen in Matthew 6:19-20. The rich man's story serves as a warning to us to examine our own priorities and to seek a life of purpose and meaning that goes beyond just our own desires. By considering the example of the rich man, we can reflect on our own values and strive to live a life that honors God and benefits others.]

Frequently Asked Questions

What is the significance of the rich man's attire in Luke 16:19?

The rich man's attire, dressed in purple and fine linen, signifies his wealth and status, as purple was a very expensive dye in ancient times, and fine linen was a luxurious fabric, much like the wealth described in James 5:2-3.

How does this verse relate to the concept of stewardship?

This verse highlights the rich man's focus on his own joy and splendor, rather than using his wealth to serve others, as taught in Matthew 25:14-30, where faithful stewards are those who use their resources to benefit others.

Is this verse suggesting that wealth is inherently evil?

No, this verse is not suggesting that wealth is inherently evil, but rather that the rich man's priorities are misguided, as seen in his lack of concern for the poor, unlike the example of the good Samaritan in Luke 10:25-37, who showed compassion to those in need.

What can we learn from the rich man's daily life described in this verse?

We can learn that a life focused solely on one's own desires and pleasures, without regard for others or for God, is a hollow and unfulfilling one, as warned in 1 Timothy 6:10, where the love of money is said to be a root of all kinds of evil.

Reflection Questions

How do I prioritize my own daily life, and what splendor am I seeking?
In what ways can I use my own resources to serve others, rather than just myself?
What are some ways that I can show compassion to those in need, like the beggar Lazarus?
How can I balance my own desires with a sense of responsibility to use my resources for the benefit of others?
What does it mean for me to live a life of 'joyous splendor' that honors God, rather than just myself?

Gill's Exposition on Luke 16:19

There was a certain rich man,.... In Beza's most ancient copy, and in another manuscript of his it is read by way of preface, "he said also another parable": which shows, that this is not a history

Jamieson-Fausset-Brown on Luke 16:19

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: There was a certain rich man , [ Anthroopos (G444) de (G1161) tis (G5100)].

Matthew Poole's Commentary on Luke 16:19

Ver. 19-22. It is a question of no great concern for us to be resolved about, whether this be a history, or narrative of matter of fact, or a parable. Those that contend on either side have probable arguments for their opinion, and it may be they best judge who determine it to be neither the one nor the other, but a profitable discourse, that hath in it something of both. Our chief concern is to consider what our Lord by it designed to instruct us in. And certainly those do not judge amiss who think that this discourse hath a great reference to what went before, ,10, where our Saviour had been exhorting his hearers to make themselves friends of the mammon of unrighteousness, as also to the Pharisees deriding him for his doctrine, ; our Lord by this discourse letting them know the danger of covetousness and uncharitableness, and also letting them know that what is highly esteemed among men may be abomination in the sight of God. He telleth them there was a certain rich man, who lived in great plenty and splendour; his clothing was purple and fine linen, that is, exceeding costly and splendid; his fare, or diet, was delicate and sumptuous, and that every day, from whence may easily be concluded, that if he had had a heart thereunto, he might have spared something for the poor. Nor were the objects of his charity far off. There was a certain beggar named Lazarus, poor enough, for he was full of sores, and would have been glad of the offal of the rich man’ s table; but the dogs were more charitable than their master; we read of nothing which the rich man gave him, but the dogs came and licked his sores. What was the end of this? The beggar died, and he was by the angels carried into the bosom of Abraham, that is, into heaven; some will have the phrase signify, one of the chiefest mansions in heaven. Abraham was the father of believers, and an hospitable person while he lived upon the earth. Lazarus is expressed to have been conveyed to him. There are many things discoursed by men of wit and learning about this Abraham’ s bosom, but the best centre here, that by it is meant heaven: and from hence two great points are proved: 1. That the soul is capable of an existence separated from the body, and therefore is not, as some atheists dream, a mere affection of that, and an accident, but a distinct spiritual subsistence. 2. That the souls of the good, when they depart from their bodies, immediately pass into an eternal state of blessedness.

Trapp's Commentary on Luke 16:19

19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: Ver. 19. There was a certain rich man] Not once named, as Lazarus was, though never so little esteemed of men. God knew him by name, as he did Moses; when the rich man’ s name is written in the earth, rots above ground, is left for a reproach. Which was clothed in purple, &c.] Gr. ενεδιδυσκετο, was commonly so clothed. It was his every day’ s wear, as the word implieth. ( Verbum est quasi frequentativum. Pasor.)

Ellicott's Commentary on Luke 16:19

(19) There was a certain rich man . . .—Here, also, there is a certain appearance of abruptness. But the sneer of Luk 16:14 explains the sequence of thought. On the one side, among those who listened to our Lord, were the Pharisees, living in the love of money and of the enjoyments which money purchased; on the other, were the disciples, who had left all to follow their Master, poor with the poverty of beggars. The former had mocked at the counsel that they should make friends with the mammon of unrighteousness, who should receive them into everlasting habitations. They are now taught, and the disciples are taught also, what comes of the other friendship that men for the most part secure with money. It is clear that the section of Pharisees for whom the parable was specially designed, were such as those described as being “in king’s houses and in soft raiment, and living delicately” (see Notes on Matthew 11:8; Luke 7:25)—the scribes, i.e., who had attached themselves to the court of Herod Antipas, the Herodians, or those who, while differing from them politically, were ready to coalesce with them (Matthew 22:16; Mark 3:6), and reproduced their mode of life. In the rich man himself we find, generic as the description is, some features which must at least have reminded those who heard the parable, of the luxurious self-indulgence of the Tetrarch himself. There is the “purple garment,” rich with the dyes of Tyre, which was hardly worn, except by kings and princes and generals (see Notes on Matthew 27:28; Mark 15:17); the byssus, or fine linen of Egypt, coupled with purple in Revelation 18:12; Revelation 18:16, itself not unfrequently of the same colour. The “faring sumptuously” reminds us of the stately pomp of Herod’s feasts. (See Notes on Matthew 14:6; Mark 6:14; Mark 6:21, and the quotation from Persius cited in the latter.) If we assume that there is this sketch, as it were, of the Tetrarch’s character, it is obvious that the teaching of the parable receives a fresh significance. This, then, was what the scribes, even those that were not avowedly of the Herodian school, who should have been teachers of righteousness, were striving after. This was their highest ideal of happiness, and for this they were content to sacrifice their true calling here and their hopes of eternal life hereafter. It was meet that they should learn what was the outcome of such a life when it passed “behind the veil.” We may add, too, that this view enables us to trace a sequence of thought where all at first seems unconnected. The reference to the teaching of the scribes as to divorce (Luke 16:18), naturally suggested the most prominent and most recent instance in which their lax casuistry had shown itself most criminally compliant with the vices of an adulterous and incestuous prince. Fared sumptuously.—More literally, was sumptuously merry.

Adam Clarke's Commentary on Luke 16:19

Verse 19. There was a certain rich man] In the Scholia of some MSS. the name of this person is said to be Ninive. This account of the rich man and Lazarus is either a parable or a real history. If it be a parable, it is what may be: if it be a history, it is that which has been. Either a man may live as is here described, and go to perdition when he dies; or, some have lived in this way, and are now suffering the torments of an eternal fire. The account is equally instructive in whichsoever of these lights it is viewed. Let us carefully observe all the circumstances offered hereto our notice, and we shall see-I. The CRIME of this man; and II. His PUNISHMENT. 1. There was a certain rich man in Jerusalem. Provided this be a real history, there is no doubt our Lord could have mentioned his name; but, as this might have given great offence, he chose to suppress it. His being rich is, in Christ's account, the first part of his sin. To this circumstance our Lord adds nothing: he does not say that he was born to a large estate; or that he acquired one by improper methods; or that he was haughty or insolent in the possession of it. Yet here is the first degree of his reprobation-he got all he could, and kept all to himself. 2. He was clothed with purple and fine linen. Purple was a very precious and costly stuff; but our Lord does not say that in the use of it he exceeded the bounds of his income, nor of his rank in life; nor is it said that he used his superb dress to be an agent to his crimes, by corrupting the hearts of others. Yet our Lord lays this down as a second cause of his perdition. 3. He fared sumptuously every day. Now let it be observed that the law of Moses, under which this man lived, forbade nothing on this point, but excess in eating and drinking; indeed, it seems as if a person was authorized to taste the sweets of an abundance, which that law promised as a reward of fidelity. Besides, this rich man is not accused of having eaten food which was prohibited by the law, or of having neglected the abstinences and fasts prescribed by it. It is true, he is said to have feasted sumptuously every day; but our Lord does not intimate that this was carried to excess, or that it ministered to debauch. He is not accused of licentious discourse, of gaming, of frequenting any thing like our modern plays, balls, masquerades, or other impure and unholy assemblies; of speaking an irreverent word against Divine revelation, or the ordinances of God. ln a word, his probity is not attacked, nor is he accused of any of those crimes which pervert the soul or injure civil society. As Christ has described this man, does he appear culpable? What are his crimes?

Cambridge Bible on Luke 16:19

19. There was a certain rich man] He is left nameless, perhaps to imply that his name was not “written in heaven” (Luke 10:20). Legend gives him the name Nimeusis. Dives is simply the Latin for ‘a rich man.’ Our Lord in the parable continues the subject of his discourse against the Pharisees, by shewing that wealth and respectability are very differently estimated on earth and in the world beyond. The parable illustrates each step of the previous discourse:—Dives regards all he has as his very own; uses it selfishly, which even Moses and the Prophets might have taught him not to do; and however lofty in his own eyes is an abomination before God.in purple and fine linen] The two words express extreme luxury. Robes dyed in the blood of the murex purpurarius were very costly and were only worn by the greatest men—“Over his lucent armsA military vest of purple flowedLivelier than Melibaean or the grainOf Sarra (Tyre) worn by kings and heroes oldIn time of truce.”Byssus is the fine linen of Egypt (Genesis 41:42; Esther 8:15; Proverbs 31:22; Ezekiel 27:7; Revelation 18:12), a robe of which was worth twice its own weight in gold.and fared sumptuously every day] Literally, “making merry (Luke 12:19) every day, splendidly.” Luther, lebte herrlich und in Freuden. It indicates a life of banquets. The description generally might well apply to Herod Antipas, vii. 25; Mark 6:14; Mark 6:21.

Barnes' Notes on Luke 16:19

There was a certain rich man - Many have supposed that our Lord here refers to a “real history,” and gives an account of some man who had lived in this manner; but of this there is no evidence.

Whedon's Commentary on Luke 16:19

19. A certain rich man—His name is not given; for Dives, which many suppose to be his proper name, is but the Latin word for rich man.

Sermons on Luke 16:19

	Sermon	Description
	Hell No Exits by Leonard Ravenhill	In this sermon, the preacher discusses the book of Revelation and highlights three aspects of it: Majesty, mystery, and misery. He encourages the audience to seek inspiration from
	A Cry From Torment by Charles Stanley	In this sermon, Jesus is addressing the Pharisees who were lovers of money and were scoffing at Him. He tells a story, possibly a parable, about a rich man and a beggar named Lazar
	Hell: Isn't the God of Christianity an Angry Judge? by Tim Keller	In this sermon, the speaker discusses the importance of understanding the concept of hell in order to understand one's own heart. He uses the parable of the rich man and Lazarus fr
	God's Bloodhound by Rolfe Barnard	In this sermon, the speaker discusses their plan to distribute 50 sets of 70-hour tapes throughout America to help train young preachers. They express gratitude for the person fina
	The Voice of the Lost by A.W. Tozer	In this sermon, the preacher emphasizes that man is a moral wanderer, far from God and unwilling to return. However, God is constantly calling humanity to come back to Him through
	The Cry From Hell by David Legge	In this sermon, the speaker emphasizes the urgency of sending people to share the message of salvation. He uses vivid imagery to describe the consequences of not taking action, suc
	Das Neue Wesen (German) by Richard Wurmbrand	The sermon transcript discusses the conditions and demands that the world places on believers in order for them to have faith. It suggests that modernizing theology, incorporating