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PARALLEL HISTORY BIBLE - Luke 16:19
CHAPTERS: Luke 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31
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ανθρωπος 444 δε 1161 τις 5100 ην 2258 5713 πλουσιος 4145 και 2532 ενεδιδυσκετο 1737 5710 πορφυραν 4209 και 2532 βυσσον 1040 ευφραινομενος 2165 5746 καθ 2596 ημεραν 2250 λαμπρως 2988
Douay Rheims Bible There was a certain rich man, who was clothed in purple and fine linen; and feasted sumptuously every day.
King James Bible - Luke 16:19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
World English Bible "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day.
Early Church Father Links Anf-01 ix.iii.xxxv Pg 3, Anf-01 ix.vi.iii Pg 13, Anf-03 iv.iv.xiii Pg 7, Anf-03 v.iv.v.xxxiv Pg 38, Anf-04 iii.ix.xvi Pg 9, Anf-04 iii.xi.v.iv Pg 186, Anf-06 vii.iii.xl Pg 22, Anf-09 iv.iii.xxix Pg 21, Anf-09 v.i Pg 17, Npnf-103 v.ix.v Pg 5, Npnf-105 xvii.vii.xxi Pg 3, Npnf-106 vii.xxxviii Pg 43, Npnf-106 vii.liv Pg 8, Npnf-108 ii.LXXXVI Pg 9, Npnf-108 ii.XLIX.1 Pg 42, Npnf-108 ii.XXXVII.2 Pg 9, Npnf-108 ii.XXXVII.2 Pg 19, Npnf-108 ii.LXXIII Pg 32, Npnf-108 ii.XXXIV Pg 63, Npnf-111 vi.xlviii Pg 31, Npnf-112 v.ix Pg 43, Npnf-113 iii.iii.vi Pg 42, Npnf-113 v.iii.xiii Pg 36, Npnf-204 xxv.iii.iii.viii Pg 45, Npnf-206 v.LXXVII Pg 44, Npnf-206 v.XLVIII Pg 198, Npnf-206 v.XXII Pg 181, Npnf-206 v.XXIII Pg 19, Npnf-207 iii.xxiii Pg 131, Npnf-209 iii.iv.ii.xxix Pg 20, Npnf-210 iv.i.ii.xv Pg 3, Npnf-211 iv.iv.ii.xiv Pg 11
World Wide Bible Resources
Luke 16:19
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ix.iii.xxxv Pg 3
Luke xvi. 19, etc. that Dives knew Lazarus after death, and Abraham in like manner, and that each one of these persons continued in his own proper position, and that [Dives] requested Lazarus to be sent to relieve him—[Lazarus], on whom he did not [formerly] bestow even the crumbs [which fell] from his table. [He tells us] also of the answer given by Abraham, who was acquainted not only with what respected himself, but Dives also, and who enjoined those who did not wish to come into that place of torment to believe Moses and the prophets, and to receive3289 3289 With Massuet and Stieren, we here supply esse. the preaching of Him who was3290 3290 Some read resurgeret, and others resurrexerit; we deem the former reading preferable. to rise again from the dead. By these things, then, it is plainly declared that souls continue to exist that they do not pass from body to body, that they possess the form of a man, so that they may be recognised, and retain the memory of things in this world; moreover, that the gift of prophecy was possessed by Abraham, and that each class [of souls] receives a habitation such as it has deserved, even before the judgment.
Anf-01 ix.vi.iii Pg 13
Luke xvi. 19.
Anf-03 iv.iv.xiii Pg 7
i.e., Lazarus, Luke xvi. 19–31. in Hades,259 259 “Apud inferos,” used clearly here by Tertullian of a place of happiness. Augustine says he never finds it so used in Scripture. See Ussher’s “Answer to a Jesuit” on the Article, “He descended into hell.” [See Elucid. X. p. 59, supra.] (attaining refreshment in Abraham’s bosom) and the rich man, (on the other hand, set in the torment of fire) compensate, by an answerable retribution, their alternate vicissitudes of evil and good. There are certain gift-days, which with some adjust the claim of honour, with others the debt of wages. “Now, then,” you say, “I shall receive back what is mine, or pay back what is another’s.” If men have consecrated for themselves this custom from superstition, why do you, estranged as you are from all their vanity, participate in solemnities consecrated to idols; as if for you also there were some prescript about a day, short of the observance of a particular day, to prevent your paying or receiving what you owe a man, or what is owed you by a man? Give me the form after which you wish to be dealt with. For why should you skulk withal, when you contaminate your own conscience by your neighbour’s ignorance? If you are not unknown to be a Christian, you are tempted, and you act as if you were not a Christian against your neighbour’s conscience; if, however, you shall be disguised withal,260 260 i.e., if you are unknown to be a Christian: “dissimulaberis.” This is Oehler’s reading; but Latinius and Fr. Junis would read “Dissimulaveris,” ="if you dissemble the fact” of being a Christian, which perhaps is better. you are the slave of the temptation. At all events, whether in the latter or the former way, you are guilty of being “ashamed of God.”261 261 So Mr. Dodgson renders very well. But “whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed,” says He, “in the presence of my Father who is in the heavens.”262 262
Anf-03 v.iv.v.xxxiv Pg 38
Luke xvi. 19–31. For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally4839 4839 Ipsum. fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage.4840 4840 Suggillati Herodis male maritati. It sets forth in bold outline4841 4841 Deformans. the end of both of them, the “torments” of Herod and the “comfort” of John, that even now Herod might hear that warning: “They have there Moses and the prophets, let them hear them.”4842 4842
VERSE (19) - Lu 12:16-21; 18:24,25 Jas 5:1-5
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