Luke 16 "Rich Man/Poor Man" parable.....The most misunderstood/misinterpreted Parable in the NT?

LittleLambofJesus · Aug 29, 2019

20 Yet a certain Poor-one was to name Lazarus, who had been cast toward the gate of him, having sores-abiding

In contrast to the Rich Man, we now look at Lazarus:

Lazarus and the Rich Man - Here a little, there a little - Commentary

The first thing to note is that he is depicted as a beggar. This is an apt description of the Gentiles who "laid at the gate" of Judah. Paul describes the predicament of the Gentiles before they accepted the Messiah in his letter to the Ephesians:

EPHESIANS 2:12 Remember that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.

This Scripture is also a fitting representation of the position of the nations before the Messiah's sacrifice for the world's sins. They were certainly "excluded from the commonwealth of Israel," "strangers to the covenants of promise," and "without hope and without God in the world." The Gentiles were beggars, located outside Judah and longing to be fed spiritual crumbs from the table of the divinely blessed Jews.

Additionally, we are told that dogs came and consoled Lazarus in his misery, licking his sores. The Jews considered the surrounding Gentiles to be unclean "dogs." Even Yeshua himself used this unflattering comparison when he conversed with the Greek Syrophoenician woman while in the region of Tyre (Mark 7:24-30).

Also important to the story is the meaning of the name Lazarus. This Greek name is a form of the Hebrew Eleazer, and it literally means "he whom God helps." The use of this particular name is very significant to the message of the parable, for the Gentiles would indeed become "those whom God helped" through the sacrifice of His son, Yeshua.
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Kindgdom Bible Studies Template Page

LAZARUS
Who is the poor neglected beggar full of sores, to whom the very dogs show more pity and kindness than the rich man? The rich man “fared sumptuously every day” while Lazarus was lying at his gate a mass of sores, loathsome and in want, and yet uncared for and unpitied by him who enjoyed so many blessings. Who is this poor, wretched, pathetic, despised man?

The Jews looked upon the heathen nations about them as barbarians and dogs. It seems quite clear therefore that in this parable Lazarus is the people lying at Judah’s gate who are recipients of none of the blessings so lavishly bestowed upon them. In the rich man we see the children of the Kingdom, who as such were clothed in purple and fine linen, rich and increased with goods, daily feasting on the finest of delicacies, contrasted with the heathen world, lost, full of sores, and lacking everything. Lazarus was laid at the rich man’s gate full of sores, which denotes his cast-out and spiritually deficient condition.

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Lazaurs only appears in the Gospels of Luke [4 verses in Luke 16] and John.

"lazarus" occurs 15 times in 15 verses in the NKJV.

Luk 16:20
“But there was a certain beggar named Lazarus, full of sores, who was laid at his gate,
Luk 16:23
“And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.
Luk 16:24
“Then he cried and said, ‘Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'
Luk 16:25
“But Abraham said, ‘Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.

Jhn 11:1
Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.
Jhn 11:2
It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.
Jhn 11:5
Now Jesus loved Martha and her sister and Lazarus.
Jhn 11:11
These things He said, and after that He said to them, “Our friend Lazarus sleeps, but I go that I may wake him up.”
Jhn 11:14
Then Jesus said to them plainly, “Lazarus is dead.
Jhn 11:43
Now when He had said these things, He cried with a loud voice, “Lazarus, come forth!”
Jhn 12:1
Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead,[fn] whom He had raised from the dead.
Jhn 12:2
There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him.
Jhn 12:9
Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from the dead.
Jhn 12:10
But the chief priests plotted to put Lazarus to death also,
Jhn 12:17
Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness.
=======================
https://www.quora.com/What-does-Lazarus-represent-in-the-Bible
Lazarus is an abridged form of the Hebrew name Eleazar, meaning "whom God helps" or "God has helped." There are two men named Lazarus who are mentioned in the New Testament;

1. A beggar described in a parable - Luke 16:20-25

2. The brother of Mary and Martha, raised from the dead - John 11:1-44.

The Greek name Λαζαροσ (Lazaros) is the Hellenized version of the Hebrew nameאלעזר, Eleazar, which in the Septuagint appears transliterated as Ελεαζαρ. The two best-known Eleazars of the Hebrew Bible are the son of Aaron, the arch-father of all priests, and the son of Abinadab, in whose house the Ark of the Covenant resided. Both these Eleazars had brothers whom God killed for their inappropriate handling of the Ark or the sanctuary it was deposited in.

It may very well be that the Lazarus(es) of the New Testament may also serve as a kind of marker for the discussion on the consequences of someone else's sin, and the inevitable death-because-of-sin that befalls us all. Irrespective of the things we do, we all sin and we all die. Some of us die earlier, some of us have hard lives. And some of us partake in the resurrection.

Lazarus represents the state of the believer. A believer is helped by God, now and hereafter. Whatever a believer may lose in this world, he will recover back in the world to come in many folds. The Lazarus in John's account, points to the future resurrection of the believer, while the Lazarus in Luke's account shows the final reward of the believer.
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In the parable in Luke chapter 16, Lazarus was compared to the rich man, to show that those who have suffered in this life will be rewarded in the next.

The name Lazarus occurs in only one other place in the Bible, which is in John’s Gospel. John chapter 11 tells us that Lazarus, brother of Mary and Martha was dead, but that Jesus brought him back to life. Whereas in Luke, Lazarus is not the brother of Mary and Martha, occurring only in a parable about death and resurrection, he is portrayed as an actual person in John, where he is resurrected by Jesus.

The author of John’s Gospel wanted a dramatic scene that would more fully justify the intention of the priests to arrest Jesus. His resurrection of Lazarus provided that trigger, as we can see when they met together and expressed fear that all the people would come to believe in Jesus:-

John 11:47–48: Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

Click to expand...

Here, Lazarus represents the turning point, from which Jesus will be crucified.

The Righterzpen · Aug 29, 2019

LittleLambofJesus said:
This erroneous teaching leads to the denial of the existence of an immediate or present Hell. The false doctrine of soul-sleep, and other ideas that teach the unconscious state of the dead between death and resurrection, spring from this error.

When I studied this; I did not get the impression that "place where they are not seen or heard" was a reference to "soul sleep" or that these dead are not confined to a place where there is no "wailing and gnashing of teeth".

They are not "seen or heard" not because of their silence but because of God's requirement of justice. (Their guilt.)

On the flip side of that coin though, we have the significance of the passages concerning Jesus: "You have not left my soul in hell...." There are also passages in Psalms of: I cry out to You for justice because I'm not guilty of sin - (sort of thing as it relates to Jesus).

So yes, I agree. "hell" and "grave" are not the same thing.

The Righterzpen · Aug 29, 2019

LittleLambofJesus said:
20 Yet a certain Poor-one was to name Lazarus, who had been cast toward the gate of him, having sores-abiding

In contrast to the Rich Man, we now look at Lazarus:

Lazarus and the Rich Man - Here a little, there a little - Commentary

======================================
Kindgdom Bible Studies Template Page

====================================
Lazaurs only appears in the Gospels of Luke [4 verses in Luke 16] and John.

"lazarus" occurs 15 times in 15 verses in the NKJV.

Luk 16:20
“But there was a certain beggar named Lazarus, full of sores, who was laid at his gate,
Luk 16:23
“And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.
Luk 16:24
“Then he cried and said, ‘Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'
Luk 16:25
“But Abraham said, ‘Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.

Jhn 11:1
Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.
Jhn 11:2
It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.
Jhn 11:5
Now Jesus loved Martha and her sister and Lazarus.
Jhn 11:11
These things He said, and after that He said to them, “Our friend Lazarus sleeps, but I go that I may wake him up.”
Jhn 11:14
Then Jesus said to them plainly, “Lazarus is dead.
Jhn 11:43
Now when He had said these things, He cried with a loud voice, “Lazarus, come forth!”
Jhn 12:1
Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead,[fn] whom He had raised from the dead.
Jhn 12:2
There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him.
Jhn 12:9
Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from the dead.
Jhn 12:10
But the chief priests plotted to put Lazarus to death also,
Jhn 12:17
Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness.
=======================
https://www.quora.com/What-does-Lazarus-represent-in-the-Bible
Lazarus is an abridged form of the Hebrew name Eleazar, meaning "whom God helps" or "God has helped." There are two men named Lazarus who are mentioned in the New Testament;

1. A beggar described in a parable - Luke 16:20-25

2. The brother of Mary and Martha, raised from the dead - John 11:1-44.

The Greek name Λαζαροσ (Lazaros) is the Hellenized version of the Hebrew nameאלעזר, Eleazar, which in the Septuagint appears transliterated as Ελεαζαρ. The two best-known Eleazars of the Hebrew Bible are the son of Aaron, the arch-father of all priests, and the son of Abinadab, in whose house the Ark of the Covenant resided. Both these Eleazars had brothers whom God killed for their inappropriate handling of the Ark or the sanctuary it was deposited in.

It may very well be that the Lazarus(es) of the New Testament may also serve as a kind of marker for the discussion on the consequences of someone else's sin, and the inevitable death-because-of-sin that befalls us all. Irrespective of the things we do, we all sin and we all die. Some of us die earlier, some of us have hard lives. And some of us partake in the resurrection.

Lazarus represents the state of the believer. A believer is helped by God, now and hereafter. Whatever a believer may lose in this world, he will recover back in the world to come in many folds. The Lazarus in John's account, points to the future resurrection of the believer, while the Lazarus in Luke's account shows the final reward of the believer.
================
In the parable in Luke chapter 16, Lazarus was compared to the rich man, to show that those who have suffered in this life will be rewarded in the next.

The name Lazarus occurs in only one other place in the Bible, which is in John’s Gospel. John chapter 11 tells us that Lazarus, brother of Mary and Martha was dead, but that Jesus brought him back to life. Whereas in Luke, Lazarus is not the brother of Mary and Martha, occurring only in a parable about death and resurrection, he is portrayed as an actual person in John, where he is resurrected by Jesus.

The author of John’s Gospel wanted a dramatic scene that would more fully justify the intention of the priests to arrest Jesus. His resurrection of Lazarus provided that trigger, as we can see when they met together and expressed fear that all the people would come to believe in Jesus:-

John 11:47–48: Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

Here, Lazarus represents the turning point, from which Jesus will be crucified.

This interpretation makes more contextual sense than alleging Lazarus to be Jesus.

The connection of the name Lazarus to Eleazar is interesting; but since it's from the Septuagint and not the Hebrew; not sure how valid it is. The Septuagint is not Divinely inspired.

Interesting none the less; and would warrant more study.

BobRyan · Aug 30, 2019

It is a parable which means the main point is to listen to the point of the parable.

31 But he said to him, ‘If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.’ ”

ebedmelech · Sep 1, 2019

I'm following the thread...but nothing has convinced me this is anything but a parable that shows me that riches don't mean blessing and poverty is not a curse.

I find more in this parable in common with Jesus' tongue lashing He issued to the Pharisees in Matthew 23.

LittleLambofJesus · Sep 13, 2019

Lazarus and the Rich Man - Here a little, there a little - Commentary

20 Yet a certain Poor-one was to name Lazarus, who had been cast toward the gate of him, having sores-abiding

"gate" occurs 253 times in 208 verses in the NKJV.

EPHESIANS 2:12
Remember that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.

This Scripture is also a fitting representation of the position of the nations before the Messiah's sacrifice for the world's sins. They were certainly "excluded from the commonwealth of Israel," "strangers to the covenants of promise," and "without hope and without God in the world." The Gentiles were beggars, located outside Judah and longing to be fed spiritual crumbs from the table of the divinely blessed Jews.

Mic 1:9 For her wounds are incurable. For it has come to Judah; It has come to the gate of My people—To Jerusalem.

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NT Gate

Mat 7:13 “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.
Mat 7:14 “Because[fn] narrow is the gate and difficult is the way which leads to life, and there are few who find it.
Luk 7:12 And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow. And a large crowd from the city was with her.
Heb 13:12 Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate.

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Pulpit Commentary
In striking contrast to the life of the rich man, the Master, with a few touches, paints the life of the beggar Lazarus. This giving a name to a personage in the parable occurs nowhere else in the evangelists' reports of our Lord's parabolic teaching. It probably was done in this case just to give us a hint, for it is nothing more, of the personal character of the poor sufferer who in the end was so blessed.

The object of the parable, as we shall see, did not include any detailed account of the beggar-man's inner life; just this name is given him to show us why, when he died, he found himself at once in bliss. Among the Jews the name very often describes the character of him who bears it. The Greek name Lazarus is derived from two Hebrew words, El-ezer ("God-help"), shortened by the rabbis into Leazar, whence Lazarus. He was, then, one of those happy ones whose confidence, in all his grief and misery, was in God alone. Well was his trust, as we shall see, justified. The gate at which he was daily laid was a stately portal (πυλών).

Lazarus is represented as utterly unable to win his bread. He was a constant sufferer, covered with sores, wasting under the dominion of a loathsome, incurable disease. This representative of human suffering has taken a strange hold on the imagination of men. In many of the languages of Europe the name of the beggar of the parable appears in the terms "lazar," "lazar-house," and "lazaretto," "lazzaroni." Unable himself to walk, some pitying friend or friends among the poor - the poor are never backward in helping others poorer than themselves, thus setting a noble example to the rich - brought him and laid him daily close by the splendid gates of the palace of Dives. The crumbs signify the broken fragments which the servants of the rich man would contemptuously, perhaps pityingly, toss to the poor helpless beggar-man as he lay by the gate
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Bengel's Gnomen

Even in a parable a proper name has place: Ezekiel 23:4 [Aholah and Aholibah]. However that there was really at Jerusalem at that time such a person, named Lazarus, is recorded by Theophylact from the tradition of the Hebrews.—ἐβέβλητο, was lying)[175] disabled in his limbs. His hunger and nakedness is opposed to the sumptuous fare and fine clothing of the rich man. The character which marked the soul of Lazarus is to be gathered in part from his own external condition, and in part from the opposite character of the rich man.—πυλῶνα, gate) that of a great house: the poor man was removed to a distance from the rich man, at such a distance however, as that the rich man might have been moved to compassion, and Lazarus at the same time might see his table. The antithesis is “Abraham’s bosom,” [κόλπον, Luke 16:22], Comp. note Acts 12:13 [πυλὼν is more spacious than πύλη, and may include the adjoining hall or uncovered entrance].

[175] Rather, he had been laid by others, not being able to move himself.—E. and T.

LittleLambofJesus · Sep 18, 2019

Sores on Lazarus

20 Yet a certain Poor-one was to name Lazarus, who had been cast toward the gate of him, having sores abiding<1669>

"sores" occurs 6 times in 6 verses in the NKJV.
"sore" occurs 31 times in 25 verses in the NKJV.

Exo 9:9
“And it will become fine dust in all the land of Egypt, and it will cause boils that break out in sores on man and beast throughout all the land of Egypt.”

Lev 13:2
“When a man has on the skin of his body a swelling, a scab, or a bright spot, and it becomes on the skin of his body like a leprous[fn] sore, then he shall be brought to Aaron the priest or to one of his sons the priests.

G1669 ἑλκόω (helkoō) occurs 1 times in 1 verse
1669. helkoo from 1668; to cause to ulcerate, i.e. (passively) be ulcerous:--full of sores.

G1668 ἕλκος (helkos) occurs 3 times in 3 verses
1668. helkos probably from 1670; an ulcer (as if drawn together):--sore.

Rev 16:2 So the first went and poured out his bowl upon the earth, and a foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image.

Rev 16:11 They blasphemed the God of heaven because of their pains and their sores, and did not repent of their deeds

Kindgdom Bible Studies Template Page

Who is the poor neglected beggar full of sores, to whom the very dogs show more pity and kindness than the rich man? The rich man “fared sumptuously every day” while Lazarus was lying at his gate a mass of sores, loathsome and in want, and yet uncared for and unpitied by him who enjoyed so many blessings. Who is this poor, wretched, pathetic, despised man?

The Jews looked upon the heathen nations about them as barbarians and dogs.
It seems quite clear therefore that in this parable Lazarus is the people lying at Judah’s gate who are recipients of none of the blessings so lavishly bestowed upon them.

In the rich man we see the children of the Kingdom, who as such were clothed in purple and fine linen, rich and increased with goods, daily feasting on the finest of delicacies, contrasted with the heathen world, lost, full of sores, and lacking everything. Lazarus was laid at the rich man’s gate full of sores, which denotes his cast-out and spiritually deficient condition.
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Lazarus and the Rich Man - Here a little, there a little - Commentary

In contrast to the rich man, we now see Lazarus. The first thing to note is that he is depicted as a beggar. This is an apt description of the Gentiles who "laid at the gate" of Judah. Paul describes the predicament of the Gentiles before they accepted the Messiah in his letter to the Ephesians:

This Scripture is also a fitting representation of the position of the nations before the Messiah's sacrifice for the world's sins. They were certainly "excluded from the commonwealth of Israel," "strangers to the covenants of promise," and "without hope and without God in the world." The Gentiles were beggars, located outside Judah and longing to be fed spiritual crumbs from the table of the divinely blessed Jews.

Additionally, we are told that dogs came and consoled Lazarus in his misery, licking his sores. The Jews considered the surrounding Gentiles to be unclean "dogs." Even Yeshua himself used this unflattering comparison when he conversed with the Greek Syrophoenician woman while in the region of Tyre (Mark 7:24-30).

Also important to the story is the meaning of the name Lazarus. This Greek name is a form of the Hebrew Eleazer, and it literally means "he whom God helps." The use of this particular name is very significant to the message of the parable, for the Gentiles would indeed become "those whom God helped" through the sacrifice of His son, Yeshua.

yeshuaslavejeff · Sep 19, 2019

BobRyan said:
It is a parable which means the main point is to listen to the point of the parable.

31 But he said to him, ‘If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.’ ”

ebedmelech said:
I'm following the thread...but nothing has convinced me this is anything but a parable that shows me that riches don't mean blessing and poverty is not a curse.

I find more in this parable in common with Jesus' tongue lashing He issued to the Pharisees in Matthew 23.

It can be discovered that Jesus was talking especially or specifically to the religious leaders who had and believed in no resurrection, or in some kind of false after life,
and Jesus was using their own 'stories' to expose the falseness of them (which they saw then, but few people see today).

So much in the words of Jesus telling the story of Lazarus and the rich man is directly contrary , if it was a factual happening, to all Scripture, that it obviously cannot be real in that sense. No, it was perfectly used to expose false beliefs of religious leaders at the time, who Jesus was addressing....

BobRyan · Sep 19, 2019

yeshuaslavejeff said:
So much in the words of Jesus telling the story of Lazarus and the rich man is directly contrary , if it was a factual happening, to all Scripture, that it obviously cannot be real in that sense. No, it was perfectly used to expose false beliefs of religious leaders at the time, who Jesus was addressing....

True and many Bible scholars such as R.C. Sproul admitted that this is a parable since you have things like "praying to the dead" in the story and God is not presented as the "Sovereign of all of heaven" but rather Abraham is.

yeshuaslavejeff · Sep 20, 2019

BobRyan said:
True and many Bible scholars such as R.C. Sproul admitted that this is a parable since you have things like "praying to the dead" in the story and God is not presented as the "Sovereign of all of heaven" but rather Abraham is.

And someone else pointed out that someone being burned continually in a presumed fire of great intensity would not be talking with someone else dead, nor asking for A DROP of water....

BABerean2 · Sep 26, 2019

LittleLambofJesus said:
Lazarus and the Rich Man - Here a little, there a little - Commentary

From your link...

"CONCLUSION

The parable of Lazarus and the rich man, long used by mainstream Christian ministers to teach the "reality of hell," really has nothing to say about punishment or reward in the afterlife. Yeshua used this story, which fit the common misconception about life after death in his day, to show the fate that awaited the Jewish nation because of the unbelief and faithlessness which caused them to reject him as the Messiah. They still suffer from that fate to this very day. Yet the time is soon coming when God will pour on the Jews the Spirit of grace and supplication; then they will look on their Messiah whom they pierced, and they will mourn for him as one mourns for his only son, and grieve for him as one grieves for a firstborn (Zec. 12:10).

Bryan T. Huie
January 9, 1998"

Did Christ reveal the reality of hell in the verse below?

Mat_10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

Was Zechariah 12:10 fulfilled during the first century, or does it lie in the future, as the author above infers?

Joh 19:34 But one of the soldiers pierced His side with a spear, and immediately blood and water came out.
Joh 19:35 And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you may believe.
Joh 19:36 For these things were done that the Scripture should be fulfilled, "NOT ONE OF HIS BONES SHALL BE BROKEN."
Joh 19:37 And again another Scripture says, "THEY SHALL LOOK ON HIM WHOM THEY PIERCED."

.

LittleLambofJesus · Sep 26, 2019

Luke 16:21 And yearning<1937> to be satisfied from the scraps, those falling from the table<5132> of the Rich Man, but also the dogs<2965> coming licked-upon the sores of him.

1937. epithumeo from 1909 and 2372;
to set the heart upon, i.e. long for (rightfully or otherwise):--covet, desire, would fain, lust (after).
G1937 ἐπιθυμέω (epithymeō) occurs 18 times in 16 verses
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Luk 17:22
Then He said to the disciples, “The days will come when you will desire to see one of the days of the Son of Man, and you will not see it.
Rom 7:7
What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, “You shall not covet.
James 4:2
Ye are coveting/desiring<1937> and not ye are having. Ye are murdering<5407> and being jealous/envious and not ye are able to be obtaining. Ye are fighting and are battling and not ye are having because ye are not requesting.
James 5:6 Ye condemn, ye murder<5407> the Righteous-One, not He is resisting to Ye.
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Revelation..........

REVELATION 9:6 "MEN WILL BE SEEKING THE DEATH, DEATH IS FLEEING FROM THEM" 70AD SIEGE FAMINE?

Revelation 9:6 And in those days the men shall be seeking the death, and not no shall be finding it; and they shall be desiring/yearning<1937> to be dying, and the death is fleeing from them.

Another form of that Greek word used in conjunction with the Great City:

Revelation 18:14
‘And the fruition of Thee of the yearning<1939> of Thy soul passed away from Thee, and all the dainty and the splendid things perished from Thee,
and no longer not no Thou shall be finding them.

Click to expand...

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Strong's Concordance with Hebrew and Greek Lexicon

STRONGS NT 1937:
ἐπιθυμέω ἐπιθυμέω, -ῶ; [imperfect ἐπεθύμουν]; future ἐπιθυμήσω; 1 aorist ἐπεθύμησα; (θυμός); from Aeschylus down;
Sept. for אִוָּה and חָמַד; properly, to keep the θυμός turned upon a thing, hence [cf. our to set one's heart upon] to have a desire for, long for; absolutely, to desire [A. V. lust], James 4:2;

to lust after, covet, of those who seek things forbidden, Romans 7:7; Romans 13:9 (from Exodus 20:17); 1 Corinthians 10:6 (4 Macc. 2:6); κατά τινος,
to have desires opposed to [A. V. lust against] a thing, Galatians 5:17 [Buttmann, 335 (288)]; τινός,
to long for, covet a thing, Acts 20:33; 1 Timothy 3:1;
of sexual desire, γυναικός, Matthew 5:28 Rec. [see below] (παιδὸς ἢ γυναικός, Xenophon, an. 4, 1, 14; with the genitive also in Exodus 34:24; Proverbs 21:26; Proverbs 23:3, 6; Wis. 6:12; Sir. 24:19 (Sir. 24:18), etc.); contrary to the usage of the better Greek writings with the accusative of the object, Matthew 5:28 L Tr (WH brackets), and without an object Tdf. (Exodus 20:17; Deuteronomy 5:21; Micah 2:2; Wis. 16:3; Sir. 1:26 (Sir. 1:23), etc.; cf. Winer's Grammar § 30, 10 b.); as often in Greek writings, followed by the infinitive: Matthew 13:17; Luke 15:16; [Luke 16:21]; Luke 17:22; 1 Peter 1:12; Revelation 9:6; followed by the accusative with the infinitive Hebrews 6:11; ἐπιθυμίᾳ ἐπεθύμησα I have greatly desired, Luke 22:15; cf. Winers Grammar § 54, 3; Buttmann § 133, 22 a.

Click to expand...

Some notable commentaries:

Luke 16:21 Commentaries: biblehub

Expositor's Greek Testament
Luke 16:21. ἐπιθυμῶν, desiring, perhaps not intended to suggest that his desire was not gratified.
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Bengel's Gnomen
Luke 16:21. Ἐπιθυμῶν, desiring) So far was he from having in his spirit aught that was lofty [τὸ ἐν ἀνθρώποις ὑψηλόν], Luke 16:15.—[ἀπὸ τῶν ψιχίων, of the crumbs) The freedom (immunity) which Lazarus enjoyed from every worldly desire is hereby indicated.—V. g.]—ἀλλὰ καὶ) nay (but) even. This particle, the words, not only so, having to be supplied in the former member, usually intensifies the force of the words which follow.
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LittleLambofJesus · Oct 9, 2019

Luke 16:21 And yearning to be satisfied from the scraps falling from the table<5132> of the Rich Man, but also the dogs<2965> coming licked-upon the sores of him.

jI had never given much thought to the "table" mentioned until I started seeing where it is mentioned in both the OT and NT.

The table could be symbolizing a regular table for eating meals at, but also symbolize a type of OC table of show bread which was located inside the Sanctuary where only Priests could enter and minister. The Rich man appears to represent both Royalty and a Priest as described earlier concerning the clothing, which can also be viewed as an anti-type of Jesus, Who was a type of Melchizedek.

Some verses from the NT:

Mat 9:10
Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples.
Mat 15:27
And she said, “Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters' table.”
Mar 7:28
And she answered and said to Him, “Yes, Lord, yet even the little dogs under the table eat from the children's crumbs.”
Luk 14:10
“But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.' Then you will have glory in the presence of those who sit at the table with you.
Luk 22:30
“that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel.”
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Used in 3 verses outside of the Gospel's with Hebrews mentioning the table of showbread

Rom 11:9
And David says: “Let their table become a snare and a trap, A stumbling block and a recompense to them.
1Co 10:21
You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons.

Heb 9:2
For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary;

What about Revelation 11:1-2 SANCTUARY, COURT AND HOLY CITY
Sanctuary and Court
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Some OT verses:

Exo 26:35
“You shall set the table outside the veil, and the lampstand across from the table on the side of the tabernacle toward the south; and you shall put the table on the north side.
Exo 37:16
He made of pure gold the utensils which were on the table: its dishes, its cups, its bowls, and its pitchers for pouring.
Num 4:7
“On the table of showbread they shall spread a blue cloth, and put on it the dishes, the pans, the bowls, and the pitchers for pouring; and the showbread shall be on it.

Mal 1:7
“You offer defiled food on My altar, But say, ‘In what way have we defiled You?' By saying, ‘The table of the LORD is contemptible.'
Mal 1:12
“But you profane it, In that you say, ‘The table of the LORD is defiled; And its fruit, its food, is contemptible.'
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Lazarus and the Rich Man - Here a little, there a little - Commentary

This Scripture is also a fitting representation of the position of the nations before the Messiah's sacrifice for the world's sins. They were certainly "excluded from the commonwealth of Israel," "strangers to the covenants of promise," and "without hope and without God in the world." The Gentiles were beggars, located outside Judah and longing to be fed spiritual crumbs from the table of the divinely blessed Jews.

Also important to the story is the meaning of the name Lazarus. This Greek name is a form of the Hebrew Eleazer, and it literally means "he whom God helps." The use of this particular name is very significant to the message of the parable, for the Gentiles would indeed become "those whom God helped" through the sacrifice of His son, Yeshua.
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Gill's Exposition of the Entire Bible
And desiring to be fed with the crumbs,.... The offal food, broken bread, fragments of meat: that food which falls from the knife, or plate, in eating, and from thence on the ground; and literally understood, may express the low condition Christ was in, in his human nature: he assumed a true body, like to ours, and partook of the same flesh and blood with us, and was liable to the same infirmities as ours, which are sinless; and among the rest, was subject to hunger and thirst, and was obliged to the ministration of others for a subsistence: and it may also express his contentment in such a condition; he never murmured at the providence of God, but was entirely, resigned to his will; he did not desire to live in fulness and affluence, but avoided and shunned every step that led unto it; nor did he envy the plenty of others, and was fully satisfied with his meanness; nor did he ever work a miracle for the sake of feeding himself.

Moreover, the words being understood mystically, may design the elect of God among the Jews, who, like crumbs, were few in number, a seed, a remnant, according to the election of grace; there were but few among them that were chosen of God, and effectually called by his grace; and but a little flock to whom he gave the kingdom; and a small number, who entered in at the strait gate, and were saved; and these few were very mean and despicable for their outward poverty; for the poor had the Gospel preached to them, and they received it, when the rich, and the rulers of the people, rejected it: and they were like crumbs their small degree of worldly wisdom and knowledge, being babes, simple, and foolish, who followed Christ, while the learned, wise, and prudent despised him; and for their sinfulness and vileness, being, generally speaking, notorious sinners, publicans and harlots; and of these it may be said what follows,
which fell from the rich man's table; being originally of the Jews, but separated from them by the grace of God, and rejected by them with scorn and contempt. These Christ "desired"; see Sol 7:10 his desire was towards them from everlasting, when he asked them of his Father, and they were given to him; and it was not only after their persons, but after their salvation, and that both in eternity and in time; and which he signified by various words and actions; and it is towards them, while in a state of unregeneracy, that they may be converted, and believe in him; and when they are called, he delights in the grace he puts in them, and in the righteousness he puts upon them; he takes pleasure in their company; he desires them for his habitation; he stands at the door and knocks for admission to them; and nothing is he more earnestly solicitous for, and eager after, than their being with him in glory to all eternity; and his end in all, "is to be fed" or "satisfied with them";
see Isaiah 53:11 he came into the world to gather these scattered crumbs and fragments together; it was his meat and drink, to work out their salvation; and it will be his highest joy and pleasure to present them to his Father, and himself, complete and perfect, and introduce them into his kingdom and glory: he will be fully satisfied in them, and they in him, when they shall awake in his likeness. Then will all Christ's desires, prayers, and intercessions, have their full accomplishment. The Vulgate Latin adds, "and no man gave to him"; which seems to be transcribed from Luke 15:16 and is not supported by any copy or version.
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Ellicott's Commentary for English Readers
(21) And desiring to be fed with the crumbs.—The habits of the East, the absence of knives and forks and the like, made the amount of waste of this kind larger than do the habits of modern Europe. (Comp. the language of the Syro-Phœnician woman, in Mark 7:28.) Here the picture is heightened by two touches. The dogs are there, and get the crumbs, which the man fails to get, and then they come and lick the open sores. The question has been raised whether this touch is meant to intensify the sufferings of the beggar, or to contrast the almost human sympathy of the brute with the brutal apathy of the man.

Contenders Edge · Oct 28, 2019

When Jesus speaks in parables, He generally does not give names to the characters He features and if there is a reason to believe that the story of the rich man and Lazarus is at least in part true story, it is because the poor man Lazarus has a name. The rich man is not given a name.

We also know that Jesus rose a man named Lazarus from the dead. Is this Lazarus who was raised from the dead the poor man in the story? If so, then this would lend credence that the story is in fact a true story and not merely a parable.

As for the Lazarus who was raised from the dead, we do not know much about him except that he had fallen ill, had died, and then was raised from the dead. Is it possible that this man had experienced the misfortune of being a beggar on the street before being found by his sisters? That is a possibility.

This story also gives us a glimpse of what the after-life was like for men before the New Covenant.
All men went down into Sheol, only those who had died in faith went to a compartment called Paradise which was also called Abraham's Bosom, a place of comfort where Lazarus had gone.

The rich man woke up in the torment side of Hell and in short found himself longing for even a small drop of water to cool his tongue. Before the death and resurrection of Christ, no departed soul, good or bad, was admitted into the direct presence of God, but because God is just, He would not suffer the righteous to experience an afterlife of torment either hence the reason for Paradise.

Remember also that Jesus told the repentant thief who was crucified alongside Him that he would be with Him in Paradise. Christ clearly did not go into Hell to be tormented. That was already done for us on the cross. Instead, He went into Paradise for the three days He was in the grave.

But after the establishment of the New Covenant by the death of Christ and His resurrection, men can now be in the presence of the Lord after death upon forgiveness of sins by placing their trust in Christ and in Him alone for their salvation but those who refuse, will find themselves in eternal torment.

Daniel C · Oct 28, 2019

Also this scenario is depicted to real for a parable. The rich man still had all his senses in hell, he could see,taste the water hear the voices.....feel the flames.

And the examples were real people,Lazarus,moses,Abraham and the condemned rich man.

yeshuasavedme · Oct 31, 2019

LittleLambofJesus said:
The parable is perhaps how the early Church came up with the doctrine of eternal torture in hell. I have a few threads on "Gehenna and Lake of Fire" mentioned in the NT

Reve 19:3 "The smoke of the tormenting them/Her ascending Ages of the Ages"

GEHENNA<G1067> "Lake of Fire" "Valley of Hinnon/Slaughter" 1st century Judea/Jerusalem

EZEKIEL 22 "GATHER HOUSE OF ISRAEL INTO JERUSALEM TO MELT IN FURNACE/GEHENNA/LAKE OF FIRE"

And a thread created by my dear friend "Fine Linen"

Matt. 25:46 Everlasting Punishment

Little Lamb, without the foundation laid for the doctrines of Sheol in the belly of the earth, and the Lake of Fire/Kingdom of darkness prepared for the Devil and his evil angels =the satans, then all you have here is only error and speculation on these things.
Enoch the prophet, the 7th from Adam [as Jude, the womb brother of Jesus wrote -with understanding of the Book, for they had it and read it], saw it all when taken on tours of the entire creation, and who was shown everything by the angels appointed to show him these things, laid down the entire foundational for the belly of the earth and the 4 hollows there, and who was in them and went to them and how long they would be held there.

Jesus spoke about that real place, in Luke 16, not as laying a new foundation or giving a parable, but telling about the “certain man”, and Lazarus, who were real people, in Sheol below. One in torments and one in comfort at that time -until Jesus descended and led those ones out of the captivity of death who waited there, in the death of separation from the Father of Glory until the Atonement was finished and Yeshua came down and set them free, and took them to Paradise above.
Okay, that being true, the rich man had a name, and he had a residence, and he had 5 brothers. So when that rich man asked for Lazarus to go warn his brothers so that they would not come there, Abraham answered him that they would not believe if one rose from the dead, if they would not believe Moses.

The most merciful LORD, being gracious to the 5 brothers who were alive, gave them the message, Himself, that day.

“Prove it ain’t so!”
They were alive. They knew about Lazarus and their brother. They heard Jesus.
The rich man’s prayer that his brothers be warned was actually delivered that day.
God is merciful....plenty of warning to those brothers, and to all who heard Jesus that day and ever after, who read about it.

Shrewd Manager · Nov 13, 2019

LittleLambofJesus said:
This "Covenantle" parable is probably my largest study of the Bible and would like to go thru it.

I happen to like the commentary on this site as he delves into the Greek in most places, so I will be using him a lot.

A little background on where the parable was spoken and to whom it was spoken.
Note the reaction by the Judean religious Rulers to this parable:

Lazarus and the Rich Man - Here a little, there a little - Commentary

Luke 16 YLT
14 And also the Pharisees, being lovers of money, were hearing all these things, and were deriding him, 15 and he said to them, ‘Ye are those declaring yourselves righteous before men, but God doth know your hearts; because that which among men is high, [is] abomination before God; 16 the law and the prophets [are] till John; since then the reign of God is proclaimed good news, and every one doth press into it; 17 and it is easier to the heaven and the earth to pass away, than of the law one tittle to fall.18 ‘Every one who is sending away his wife, and marrying another, doth commit adultery; and every one who is marrying her sent away from a husband doth commit adultery.

19 Yet a certain Man was rich and was clothed purple and fine-linen, making-merry down to a-day shiningly
20 Yet a certain Poor-one was to name Lazarus, who had been cast toward the his gate, having sores-abiding
21 And yearning to be satisfied from the scraps, those falling from the table of the Rich-one, but also the dogs coming licked-upon the sores of him.
22 Became yet to be dying the Poor-one and to be carried away him by the Messengers into the bosom of Abraham.
Yet died also the Rich-one and was entombed.
23 And in the Hades lifting up his eyes existing in torments, he is seeing the Abraham from afar and Lazarus in the bosom of him.
24 And he sounding said "Father Abraham! be you merciful to-me! and send Lazarus! that he should be dipping the tip of the finger of him of water and should be cooling down the tongue of me, that I am being anguished in this flame".
25 Said yet Abraham "Child! be thou being reminded! that thou got the goods of the in the life of thee and Lazarus in like manner the evils,
yet now here he is being comforted and thou art being pained.
26 And upon all of these between us and ye a chasm great hath been established so that those willing to cross-over hence toward ye no may be able, neither thence toward us may be ferrying"
27 Saying yet "I am asking thee then father!, that thou should be sending him into the house of my father,
28 for I am having five brothers which he may be testifying to them that no also they may be coming into the place this of the torment".
29 Abraham is saying to him "they are having Moses and the Prophets let them hear them!".
30 The yet he said: "nay father Abraham!
but if ever any from dead-ones may be going forth toward them they shall be repenting/reforming.
31 Saying yet to him "if Moses and the Prophets not they are hearing, neither if ever anyone out of dead-ones may be rising, they shall be being persuaded".
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Luke 16:19 Yet a certain man was rich and was clothed in purple and fine-linen, making-merry down to a-day shiningly.

Mat 26:18
And He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, “My time is at hand; I will keep the Passover at your house with My disciples.” ' ”
Mar 15:21
Then they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross.

Luke 10:30 Then Jesus answered and said: “a certain man went down from Jerusalem to Jericho, and fell among thieves, who stripped him of his clothing, wounded him, and departed, leaving him half dead.
Luk 13:6 He also spoke this parable: “a certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none.
Luk 14:
2 And behold, there was a certain man before Him who had dropsy.
16 Then He said to him, “a certain man gave a great supper and invited many,
Luk 15:11 Then He said: “a certain man had two sons.
Luk 16:
1 And he said also unto his disciples, 'a certain man was rich, who had a steward, and he was accused to him as scattering his goods;
19 'And -- a certain man was rich, and was clothed in purple and fine linen, making merry sumptuously every day,
Luk 19:12 He said therefore, 'a certain man of birth went on to a far country, to take to himself a kingdom, and to return,
Luk 20:9 Then He began to tell the people this parable: “a certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.
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G444 used in 24 verses of the covenantle book of Revelation......

1st verse used in Revelation:
Rev 1:13 and in the midst of the seven lamp-stands, one like to a son of man, clothed to the foot, and girt round at the breast with a golden girdle,

Last verse used:
Rev 21:17 and he measured its wall, an hundred forty-four cubits, the measure of a Man, that is, of the Messenger;
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Commentaries from "biblehub"

Luke 16:19 Commentaries: biblehub

Bengel's Gnomen
Luke 16:19.
Ἄνθρωπος, a man) This parable (for it is a parable, though a true narrative may lie underneath it) not only condemns the abuse of external goods by covetousness and pride, but also condemns a proud contempt of the law and the prophets: comp. Luke 16:14 et seqq. The rich man is the exact representative of the Pharisees: Lazarus is an example of the poor in spirit: The state of both respectively in this life and in that which is to come is shown.—πορφύραν καὶ βύσσον, purple and fine linen) forming a beautifully blending of colours.
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Pulpit Commentary
Verse 19. - There was a certain rich man. He is thus introduced by the Lord without any details respecting his age or place of residence - nameless, too! Seems he not to have been reading from that book where he found the name of the poor man written, but found not the name of the rich; for that book is the book of life?" (Sermon 178. 3 of St. Augustine). Tradition says his name was Nimeusis, but it is simply a baseless tradition. Which was clothed in purple and fine linen. The words which describe the life of Dives were chosen with rare skill; they are few, but enough to show us that the worldly hero of the story lived a life of royal magnificence and boundless luxury. His ordinary apparel seems to have been purple and fine linen. This purple, the true sea purple, was a most precious and rare dye, and the purple garment so dyed was a royal gift, and was scarcely used save by princes and nobles of very high degree. In it the idol-images were sometimes arrayed. The fine linen (byssus) was worth twice its weight in gold. It was in hue dazzlingly white. And fared sumptuously every day. With this princely rich man banquets were a matter of daily occurrence.

Luther renders the Greek here, "lebte herrlich und in Freuden." Thus with all the accompaniments of grandeur this nameless mighty one lived, his halls ever filled with noble guests, his antechambers with servants. Everything with him that could make life splendid and joyous was in profusion.
Some have suspected that our Lord took, as the model for his picture here, the life of the tetrarch Herod Antipas. The court of that magnificent and luxurious prince would certainly have well served as the original of the picture; but Herod was still living, and it is more likely that Jesus was describing the earth-life of one who had already been" dismissed" from his earthly stewardship, and who, when he spoke the parable, was in the world to come.
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Meyer's NT Commentary
Luke 16:19. After Jesus in Luke 16:15-18 has rebuked the Pharisees, He now justifies in opposition to them the doctrines, Luke 16:9-13, on account of which they had derided Him,—showing them in the following fictitious doctrinal narrative (which is not, as with Hengstenberg, to be transferred to the repast of Bethany) to what riches lead if they are not applied in the manner prescribed in Luke 16:9, to the ποιεῖν ἑαυτῷ φίλους.[206] Comp. Theophylact. De Wette (comp. Holtzmann) wrongly denies all connection with what goes before, and finds set forth only the thought: Blessed are the poor; woe to the rich (Luke 6:20; Luke 6:24), so that there is wanting any moral view of the future retribution, and hence the suspicion arises that in the first portion, Luke 16:19-26, “the well-known prejudice” of Luke, or of his informant, against riches and in favour of poverty, is arbitrarily introduced...
I feel that this is a fairly good vid presentation/commentary on the parable for those interested and comments on it are appreciated:
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Verse 20

Luke 16 "Rich Man/Poor Man" parable.....The most misunderstood/misinterpreted Parable in the NT?
Purple and Fine Linen

Luke 16 "Rich Man/Poor Man" parable.....The most misunderstood/misinterpreted Parable in the NT?
shiningly/sumptuously

Luke 16 "Rich Man/Poor Man" parable.....The most misunderstood/misinterpreted Parable in the NT?
"purple"

Luke 16 "Rich Man/Poor Man" parable.....The most misunderstood/misinterpreted Parable in the NT?
"Lazarus"

Luke 16 "Rich Man/Poor Man" parable.....The most misunderstood/misinterpreted Parable in the NT?
"laid at the gate"

Luke 16 "Rich Man/Poor Man" parable.....The most misunderstood/misinterpreted Parable in the NT?
"Sores"
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Verse 21

Luke 16 "Rich Man/Poor Man" parable.....The most misunderstood/misinterpreted Parable in the NT?
"Yearning/Lusting"

TO BE CONTINUED................

Hm, food for thought here.

How about the 'certain rich man' as Solomon, with his purple and fine linen, having 5 brothers, and likes to party down? If the shoe fits...

Solomon as the 'father of the Pharisees'-type, spoilt by wealth become apostate, idolatrous and occultic. To this day the Jews and Freemasons venerate Solomon.

I like the idea that Lazarus is at least a type of Christ, but moreso in the raised Lazarus of John 11 fame, but obviously there's a connection in the name alone. Eleazer is translated as 'God helps', but could it not possibly mean or suggest 'God's helper'? Still the best fit seems to me to be Israel, the longsuffering children who've been shut out of Solomon's temple.

The sores indicate at least Lazarus has wounds that need tending to, need healing. The esoteric mystery crumbs from the table are unsatisfying, and won't help his condition. Maybe that's what's making him ooze.

The dogs are at least a certain type of gentile, and maybe they are types of Christians who drink of Jesus' blood from his wounds, which is life.

So the picture of Hades can be seen as the product of this spiritual idolatry by which pagan concepts have crept into Judaism. So the rich man and his ilk introduce this rubbish into doctrine, and Jesus says, ok this is where it leads.

So the devil digs a pit and proceeds to fall into it. (A bit like me after the foregoing analysis!)

LittleLambofJesus · Nov 14, 2019

Luke 16:21 And yearning to be satisfied from the scraps falling from the table of the Rich Man, but also the dogs<2965> coming licked-upon the sores<1668> of him.

It is interesting to note that there 2 Greek words for dogs in the NT There are various views on what these adult hound dogs are representing.

Strong's Concordance with Hebrew and Greek Lexicon

2965. kuon a primary word; a dog ("hound") (literally or figuratively):--dog.
[2952. kunarion neuter of a presumed derivative of 2965; a puppy:--dog.]
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NT verses that use G2965:

G2965 κύων (kyōn) occurs 5 times in 5 verses

Mat 7:6
“Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.
Luk 16:21
“desiring to be fed with the crumbs which fell from the rich man’s table. Moreover the dogs came and licked his sores.
Phl 3:2
Beware of dogs, beware of evil workers, beware of the mutilation/circumcision!
2Pe 2:22
But it has happened to them according to the true proverb: “A dog returns to his own vomit,”[fn] and, “a sow, having washed, to her wallowing in the mire.”

Rev 22:15
But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie.
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A few commentaries"

Lazarus and the Rich Man - Here a little, there a little - Commentary

In contrast to the rich man, we now see Lazarus. The first thing to note is that he is depicted as a beggar. This is an apt description of the Gentiles who "laid at the gate" of Judah. Paul describes the predicament of the Gentiles before they accepted the Messiah in his letter to the Ephesians:

Additionally, we are told that dogs came and consoled Lazarus in his misery, licking his sores. The Jews considered the surrounding Gentiles to be unclean "dogs." Even Yeshua himself used this unflattering comparison when he conversed with the Greek Syrophoenician woman while in the region of Tyre (Mark 7:24-30).
Also important to the story is the meaning of the name Lazarus. This Greek name is a form of the Hebrew Eleazer, and it literally means "he whom God helps."
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Kindgdom Bible Studies Template Page

Lazarus means, “Whom God helps.” And the plaintive cry of this Canaanite woman, at the very border of the land of Israel, in all her spiritual poverty and ethnic loathsomeness was, “Lord, HELP ME!” What could be a greater commentary on the true meaning of the parable of the rich man and Lazarus than the expressions found in this remarkable story. When you remember the expressions, “the dogs,” and, “the crumbs which fall from the master’s table,” these parallel precisely the expressions found in the parable of the rich man and Lazarus. “And desiring to be fed with the crumbs which fell from the rich man’s table: the other dogs came and licked his sores.”

Lazarus’ association with the dogs and his lying at the rich man’s gate, fed upon crumbs that fell from his table, places him quite convincingly in both the “dog” class and the “Gentile” class. In the encounter with the Canaanite woman it was the “dogs” that ate the crumbs, while in the parable of the rich man it is Lazarus who eats the crumbs. How beautifully this confirms to our understanding Lazarus’ identity with the “dogs.” The “dogs” of that day were the non-Jewish pagans, and this woman was a Canaanite, the vilest of the vile. Lazarus lay at the rich man’s “gate,” and this woman encountered the Lord at the “border” of the land of Israel. How plainer can language be! As to religion, all that the nations had of truth and reality were the crumbs that fell from the Jewish table. The heathen had no prophet; they had no scripture revealed by the Holy Spirit; they had no great temple service instituted by the God of heaven; they had no covenant with the true and living God; but in Eph. 2:11-12 Paul calls the saints to remember that they being in time past Gentiles in the flesh, at that time they were:
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Expositor's Greek Testament
and moreover, etc.—ἐπέλειχον, licked (here only in N.T.); was this an aggravation or a mitigation? Opinion is much divided. Or is the point that dogs were his companions, now licking his sores (whether a benefit or otherwise), now scrambling with him for the morsels thrown out? The scramble was as much a fact as the licking. Furrer speaks of witnessing dogs and lepers waiting together for the refuse
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Bengel's Gnomen
This particle, the words, not only so, having to be supplied in the former member, usually intensifies the force of the words which follow.—οἱ κύνες) the dogs, strictly so called [not figuratively]. The utter desertion of the naked and outcast Lazarus is herein denoted. The words, the angels, in Luke 16:22, form a powerful antithesis to the dogs here.—ἑρχόμενοι, coming) not for Lazarus’ sake, but for their own; as if he were a corpse [a carcase for them to prey upon].—ἀπέλειχον, began to lick off) The structure of the dog’s tongue and its saliva impart relief to a body that is not much diseased; but these exasperate the pain of a body covered over with ulcers (‘sores’).—ἓλκη) sores, full of matter.
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Equivalent Hebrew word:

3611 keleb from an unused root means. to yelp, or else to attack; a dog; hence (by euphemism) a male prostitute:--dog.

Some verses where it is used.......Jezebel[wife of Ahab, mentioned in Thyatira, the 4th Assembly in Revelation] and Ahab, the enemies of the Prophet Eilijah are mentioned

H3611 כֶּלֶב (keleb) occurs 32 times in 31 verses

1Ki 21:23
“And concerning Jezebel the LORD also spoke, saying, ‘The dogs shall eat Jezebel by the wall of Jezreel.’
1Ki 21:24
“The dogs shall eat whoever belongs to Ahab and dies in the city, and the birds of the air shall eat whoever dies in the field.”

Last 4 times used in OT

Psa 22:16
For dogs have surrounded Me; The congregation of the wicked has enclosed Me. They pierced My hands and My feet;

Isa 56:11
Yes, they are greedy dogs Which never have enough. And they are shepherds Who cannot understand; They all look to their own way,
Every one for his own gain, From his own territory.

Isa 66:3
“He who kills a bull is as if he slays a man; He who sacrifices a lamb, as if he breaks a dog’s neck; He who offers a grain offering, as if he offers swine’s blood; He who burns incense, as if he blesses an idol.
Just as they have chosen their own ways, And their soul delights in their abominations,

Jer 15:3
“And I will appoint over them four forms of destruction,” says the LORD: “the sword to slay, the dogs to drag, the birds of the heavens and the beasts of the earth to devour and destroy.
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lazarus-begging-at-the-banquet-of-the-rich-man-jan-luyken-and-pieter-mortier.jpg

yeshuaslavejeff · Nov 15, 2019

Daniel C said:
Also this scenario is depicted to real for a parable. The rich man still had all his senses in hell, he could see,taste the water hear the voices.....feel the flames.

This actually contradicts the possibility that it ever happened.

(the other descriptions of torture do not give space for the rich man to know anything nor to speak to anyone, and obviously not to ask for a drop of water when buckets would not cool him if in such circumstances)

No problem though - it is no contradiction with Scripture when understood as the Jews understood Jesus' depiction.... it directly confronted and exposed the false and contradictory to reality ideas the religious leaders had that Jesus was speaking to. (He did not address this to disciples/students/or pupils of His, but to those opposed to the Father) ....

LittleLambofJesus · Nov 17, 2019

22 Became yet to be dying the beggar/poor-one<4434> and to be carried away him by the Messengers into the bosom of Abraham.
Yet died also the Rich-one and was entombed.

4434. ptochos from ptosso (to crouch); akin to 4422 and the alternate of 4098);
a beggar (as cringing), i.e. pauper (strictly denoting absolute or public mendicancy, although also used in a qualified or relative sense; whereas 3993 properly means only straitened circumstances in private), literally (often as noun) or figuratively (distressed):--beggar(-ly), poor.
G4434 πτωχός (ptōchos) occurs 34 times in 34 verses

Mat 5:3
“Blessed are the poor in spirit, For theirs is the kingdom of heaven.

Luk 4:18
“The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor;
He has sent Me to heal the brokenhearted,[fn] To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed;

Luk 14:21
“So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, ‘Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.’

Gal 2:10
They desired only that we should remember the poor, the very thing which I also was eager to do.

Jas 2:2
For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes,
Jas 2:3
and you pay attention to the one wearing the fine clothes and say to him, “You sit here in a good place,” and say to the poor man, “You stand there,” or, “Sit here at my footstool,”
Jas 2:5
Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?
Jas 2:6
But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts?
================
Luke 16:
19 Yet a certain Man was rich
22 Became yet to be dying the beggar/poor-one<4434>

Used 2 times in the covenantle book of Revelation:

Rev 3:17

“Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked—

Rev 13:16

He causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads,
========================
A similar story/parable occurs in Samuel of the OT:

1Sa 2:7
The LORD makes poor and makes rich; He brings low and lifts up.

2Sa 12:1
Then the LORD sent Nathan to David. And he came to him, and said to him: “There were two men in one city, one rich and the other poor.
2Sa 12:4
“And a traveler came to the rich man, who refused to take from his own flock and from his own herd to prepare one for the wayfaring man who had come to him; but he took the poor man's lamb and prepared it for the man who had come to him.”

Luke 16 "Rich Man/Poor Man" parable.....The most misunderstood/misinterpreted Parable in the NT?

The parable

It is a parable

It is a true story

The Rich Man symbolizes Judah

The Poor man represents the Gentiles/House of Israel

I never thought about it

Other

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