![]() ![]() 21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 20 When Martha heard that Jesus was coming, she went and met him, while Mary sat in the house. 18 Bethany was near Jerusalem, about two miles off, 19 and many of the Jews had come to Martha and Mary to console them concerning their brother. But let us go to him.” 16 Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.” Jesus the Resurrection and the Lifeġ7 Now when Jesus came, he found that Laz′arus had already been in the tomb four days. 14 Then Jesus told them plainly, “Laz′arus is dead 15 and for your sake I am glad that I was not there, so that you may believe. 10 But if any one walks in the night, he stumbles, because the light is not in him.” 11 Thus he spoke, and then he said to them, “Our friend Laz′arus has fallen asleep, but I go to awake him out of sleep.” 12 The disciples said to him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. ![]() 7 Then after this he said to the disciples, “Let us go into Judea again.” 8 The disciples said to him, “Rabbi, the Jews were but now seeking to stone you, and are you going there again?” 9 Jesus answered, “Are there not twelve hours in the day? If any one walks in the day, he does not stumble, because he sees the light of this world. 6 So when he heard that he was ill, he stayed two days longer in the place where he was. 3 So the sisters sent to him, saying, “Lord, he whom you love is ill.” 4 But when Jesus heard it he said, “This illness is not unto death it is for the glory of God, so that the Son of God may be glorified by means of it.”ĥ Now Jesus loved Martha and her sister and Laz′arus. 2 It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Laz′arus was ill. The proposal of various writers that the evangelist here adopted the name of the more familiar Lazarus whom Jesus raised from the dead ( John 11:1ff.) is to be rejected as there are no lower critical grounds to support it.11 Now a certain man was ill, Laz′arus of Bethany, the village of Mary and her sister Martha. usage of the omniscient power of Christ as it logically connects a group of typical parables to a definite prophetic statement in Luke 17. The decisions of this life are thus eternally binding. ![]() The major theme of the story is its condemnation of the self-righteous rich and its assurance that God’s revelation is effective in calling men to repentance. 160?-230? (who thought that Herod and John the Baptist were meant). In the history of Lucan exegesis some have thought that here is a veiled allusion to characters living and well known in the Apostolic age, e.g. However, some commentators judge that if this is so it is out of character with the normative nature of J esus’ parabolic discourse. The traditional orthodox position has been to assume that Jesus’ narrative about the condition of the two men after death was based upon His divine omniscience. important as the story takes place on two levels and in two universes of discourse, the life on this earth and the life of the world to come. The central theological issue concerning the story has been the use of a name for the poor man-the only such ascription in all of our Lord’s parables. 759, 760.) Other names for this anonymous rich man were current among the Syrian and Coptic rite churches, but they were not adopted in the W. “Lazar and Dives liveden diversly, and diverse guerdon hadden they thereby-” (Chaucer, The Summoner’s Tale 11. due to the use of it in cathedral dramas enacting the story, e.g. The use of the name “Dives” is found early in Eng. it as, Homo quidam erat dives, “there was a certain rich man.” In the narrative, however, the rich man remains indefinite and unnamed. The name Dives is a literal transliteration of the Lat. The name means “whom God helps” and became common as a personal name throughout the history of Israel ancient and modern. personal name, לַעְזַר, an apocopated form of אֶלְעָזָ֖ר, the familiar name Eleazar of the OT ( Exod 6:23 and numerous other passages). Λάζαρος, G3276, which, in turn, represents the rabbinic Heb. LAZARUS AND DIVES lăz’ ər əs, dī’ vĕz, from Jesus’ parable recorded in Luke 16:19-31.
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