Luke 16:27

Verse

Berean Standard Bible

‘Then I beg you, father,’ he said, ‘send Lazarus to my father’s house,

American Standard Version (1901)

And he said, I pray thee therefore, father, that thou wouldest send him to my father’s house;

Bible in Basic English

And he said, Father, it is my request that you will send him to my father's house;

Douay-Rheims 1899

And he said: Then, father, I beseech thee, that thou wouldst send him to my father’s house, for I have five brethren,

Free Bible Version

The rich man said, ‘Then Father, I beg you, please send him to my father's house.

Geneva Bible 1599

Then he said, I pray thee therfore, father, that thou wouldest sende him to my fathers house,

King James (Authorized) Version

Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house:

One Unity Resource Bible

“He said, ‘I ask you therefore, Abba father, that you would send him to 'Avi ·my Father·’s house;

Translation for Translators

Then the rich man said, ‘If that is so, father Abraham, I ask you (sg) to send Lazarus to my father’s house.

Unlocked Literal Bible

The rich man said, 'I beg you, Father Abraham, that you would send him to my father's house—

Noah Webster Bible

Then he said, I pray thee therefore, father, that thou wouldst send him to my father's house:

World English Bible

“He said, ‘I ask you therefore, father, that you would send him to my father’s house—

Young's Literal Translation

'And he said, I pray thee, then, father, that thou mayest send him to the house of my father,

Context

The Rich Man and Lazarus

²⁶And besides all this, a great chasm has been fixed between us and you, so that even those who wish cannot cross from here to you, nor can anyone cross from there to us.’²⁷‘Then I beg you, father,’ he said, ‘send Lazarus to my father’s house,²⁸for I have five brothers. Let him warn them, so that they will not also end up in this place of torment.’

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Summary

In this verse, a rich man in torment asks Abraham to send Lazarus to warn his brothers about the consequences of their actions, hoping to prevent them from sharing his fate. The rich man's plea reflects his realization of the eternal separation and suffering he faces, as well as his concern for his loved ones. However, Abraham explains that they have the Scriptures to guide them, emphasizing the importance of heeding God's Word while there is still time for repentance and faith. This passage serves as a sobering reminder of the reality of life after death and the urgency of making righteous choices in this present life.

Commentary

Jamieson-Fausset-Brown
John Gill

Jamieson-Fausset-Brown Bible Commentary

Then he said--now abandoning all hope for himself. send him to my father's house, &c.--no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [TRENCH]. The answer of Abraham is, They are sufficiently warned.

John Gill Bible Commentary

For I have five brethren,.... Meaning his brethren and countrymen, according to the flesh; who when he was alive, stood in such a relation to him; said to be "five", in allusion it may be to the children of Israel coming out of Egypt, "by fives", or five in a rank, Exo 13:18 as a learned man (m) conjectures, to whom I am beholden for several hints, in the explanation of this parable; and certain it is, that these five brethren were Jews, since they had the writings of Moses and the prophets with them, Luk 16:29. Wherefore I shall venture to propose another conjecture, though it may be liable to exception, as all conjectures usually are: it is plain that there were "six" brethren in all; let it be observed then, that the Jewish nation were usually divided into "three" parts, "priests, Levites, and Israelites"; of these three the great sanhedrim usually consisted (n); and these read the law every sabbath day; first a priest, then a Levite, and then "five Israelites" (o); (let that number also be remarked;) now these were again divided into "three" sects, "Pharisees, Sadducees", and "Essenes". The former of these are represented in this parable; this I only propose, I lay no stress on it: it may be, that the twice five, or ten tribes of Israel, which were not known where they were, nor are they to this day, may be designed by a "synechdoche", of a part for the whole; whose return the Jews are yet expecting, and for whose welfare they are greatly concerned. That he may testify unto them: that is, preach unto them, as the word is used in Act 2:40. Christ, when here on earth, did testify to that people of their sins, showed them the heinousness of them, inveighed against them, and reproved for them; and of their righteousness, and showed the hypocrisy, deficiency, and insufficiency of it to justify them; of himself as the Messiah; of truth in general; and of their ruin, temporal and eternal; but he had now finished his testimony, and which, though faithful, was not heard nor received by them; the reason of this request is, lest they also come into this place of torment; as hell is, and which these brethren of his, he left behind, were deserving of, and in danger of coming into; and his concern for them did not arise from any regard to Christ, and the enlargement of his interest; nor from any love to his testimony, the Gospel; nor from any real notion or desire of converting grace for his brethren; nor from true love to them; but from a selfish principle, lest his own torments should be aggravated by their coming: this, as it may regard the Jews in their affliction, and if the ten tribes should be meant by the five brethren, may design the very passionate concern the Jews had, and still have for them, who yet, to this day, hope for the return of them; see Manasseh ben Israel's book, called, "Spes Israelis". (m) Teelmannus. (n) Maimon Hilchot Sanhedrin, c. 2. sect. 2. (o) Ib. Hilchot Tephilla, c. 12. sect. 16.