“I am in Hell. Yes, literal Hell.”
September 26, 2021
G.D.O'Bradovich III
The title of this essay are lyrics from fellow Capricorn Andy Black’s song “We don’t have to dance”, wherein the protagonist despairs of the appearance both of success and of happiness and he is “exhausted” by the lack of actual happiness from true success. As he finds himself in the world, but not of it, he asks how true “joy” can exist in the “poison” of this sham world. The repeated lyric, “You think I'm someone else. This is hell, yes. Literal hell.”, suggests that he is frequently mistaken for someone else.
If Heaven is above the earth and Hell is below the earth, then it is possible that what is on the earth is not another aspect of Hell, but Purgatory, which partakes both of the hope of Heaven and of pain of Hell.
If Heaven is above the earth and Hell is below the earth, then it is possible that what is on the earth is not another aspect of Hell, but Purgatory, which partakes both of the hope of Heaven and of pain of Hell.
Purgatory, the condition, process, or place of purification or temporary punishment in which, according to medieval Christian and Roman Catholic belief, the souls of those who die in a state of grace are made ready for heaven. Encyclopedia Britannica, Purgatory
Purgatory is an ambiguous word, as it can be a location, an action, or a circumstance. Additionally, Purgatory can be interpreted either as purification or as temporary punishment. Since Andy Black is a musician, not a philologist, he may have decided, for artistic reasons, to use the word Hell and the most compelling reason for using “Hell” is that it is monosyllabic, whereas Purgatory has four syllables. Another consideration is that “Hell” is of Germanic origin, while Purgatory is derived from Latin.
“I am in Purgatory. Yes, literal Purgatory.”
introduction
“If you died tonight, do you know if you will go to Heaven?” asked an acquaintance and I answered that in Orthodoxy, like Roman Catholicism, only saints go directly to heaven, as the departed faithful must wait for Christ to come again to judge the living and the dead at the future Resurrection. Of course, as a protestant, his knee jerk reaction was that the Orthodox church is leading people to Hell, as though Hell is not the assumed destination under protestant theology and this assumption justifies their understanding of the Great Commission.
One can successfully navigate personal questions by stating facts, i.e., “The Orthodox Church teaches...”, that may not necessarily indicate one’s position, but is often in conflict with the inquirer’s opinions. Of course, for anyone to make a declaration regarding what will happen to an aspect of oneself after death with certainty is foolishness, knowledge is not an aspect either of hope or of belief.
I learned that my associate accepts the Roman Catholic doctrine of the immortal soul. I added that, as far as I am aware, there is no dogma of an immortal soul in Orthodoxy. As often is the case, a seemingly important topic drifted away for lack of interest, in this case, the future condition of my immortal soul. I was reluctant to add that in Orthodox teaching, Hell and Heaven are the same location, that is, the entirety of humanity being in the presence of God, and not separate locals as the Roman Church teaches and most protestants accept. The individual perception of God will either be understood as Paradise [i.e, not the enclosed garden] or as a burning fire. I did not discuss either the Orthodox dogma of theosis, were the faithful become divine beings [gods], or the Reason for the Season [in the words of St. Anthanasis: “God became man, so that man can become god.”]
The Roman Church promulgated the immortal soul at the fifth Lateran Council [1512-17]. The duration of 1,200 years, from the time Constantine allow Christianity to the early 16th century, which seems like an unreasonably long time to debate what is touted by fundamental Christians as a clear teaching of Scripture. The Gentle Reader should conclude that the Eastern Churches and the Western Churches possessed men of such a low intellect that the knowledge of the typical modern protestant adherent exceeds all of the Church Fathers. Otherwise said, modern protestants view the teachings of the two ancient churches as moronic and they both were, and are, composed of imbeciles.
The Orthodox Church teaches that the departed faithful, the saints in Heaven, and the living faithful belong to the same Church. Therefore, the saints can assist the living and the living can benefit the departed who are not in Heaven. The Roman Church shares this belief of the unity of the faithful and it is likely the Roman Church promulgated the doctrine of the immortal soul as a logical extension of their teachings on Purgatory. The Roman Church teaches that the faithful, but not perfected, departed need to be purified before entering Heaven and this process takes place in Purgatory. The living can benefit those in Purgatory through indulgences, either by prayer or through various good works. Therefore, the Roman doctrine of the immortal soul is dependent upon the existence of Purgatory, as deceased souls cannot be released from Purgatory.
As a house guest, I did counter my host’s unbiblical opinion of the immortal soul with clear statements from Scripture “For all have sinned…” [Romans 3:23] and “The soul that sinneth, it shall die.” [Ezekiel 18:20]
Nor did I labor the point of protestants, generally, and my acquaintance, specifically, wanting me to submit to their opinions and their innovative theology under the pretense of saving my immortal soul. At the moment when the person accepts whatever Protestant nonsense [ProtNon™] being promoted, then the newly “saved” accepts the moral and intellectual superiority of the recruiter. These promoters of the nonsense du jour view submission to their teachings as humility. Yet, this “humility” comes at a cost; a price dearer than one’s immortal soul. To reject reason and to accept contradictory teachings places the individual at the whims of another person.
One can successfully navigate personal questions by stating facts, i.e., “The Orthodox Church teaches...”, that may not necessarily indicate one’s position, but is often in conflict with the inquirer’s opinions. Of course, for anyone to make a declaration regarding what will happen to an aspect of oneself after death with certainty is foolishness, knowledge is not an aspect either of hope or of belief.
I learned that my associate accepts the Roman Catholic doctrine of the immortal soul. I added that, as far as I am aware, there is no dogma of an immortal soul in Orthodoxy. As often is the case, a seemingly important topic drifted away for lack of interest, in this case, the future condition of my immortal soul. I was reluctant to add that in Orthodox teaching, Hell and Heaven are the same location, that is, the entirety of humanity being in the presence of God, and not separate locals as the Roman Church teaches and most protestants accept. The individual perception of God will either be understood as Paradise [i.e, not the enclosed garden] or as a burning fire. I did not discuss either the Orthodox dogma of theosis, were the faithful become divine beings [gods], or the Reason for the Season [in the words of St. Anthanasis: “God became man, so that man can become god.”]
The Roman Church promulgated the immortal soul at the fifth Lateran Council [1512-17]. The duration of 1,200 years, from the time Constantine allow Christianity to the early 16th century, which seems like an unreasonably long time to debate what is touted by fundamental Christians as a clear teaching of Scripture. The Gentle Reader should conclude that the Eastern Churches and the Western Churches possessed men of such a low intellect that the knowledge of the typical modern protestant adherent exceeds all of the Church Fathers. Otherwise said, modern protestants view the teachings of the two ancient churches as moronic and they both were, and are, composed of imbeciles.
The Orthodox Church teaches that the departed faithful, the saints in Heaven, and the living faithful belong to the same Church. Therefore, the saints can assist the living and the living can benefit the departed who are not in Heaven. The Roman Church shares this belief of the unity of the faithful and it is likely the Roman Church promulgated the doctrine of the immortal soul as a logical extension of their teachings on Purgatory. The Roman Church teaches that the faithful, but not perfected, departed need to be purified before entering Heaven and this process takes place in Purgatory. The living can benefit those in Purgatory through indulgences, either by prayer or through various good works. Therefore, the Roman doctrine of the immortal soul is dependent upon the existence of Purgatory, as deceased souls cannot be released from Purgatory.
As a house guest, I did counter my host’s unbiblical opinion of the immortal soul with clear statements from Scripture “For all have sinned…” [Romans 3:23] and “The soul that sinneth, it shall die.” [Ezekiel 18:20]
Nor did I labor the point of protestants, generally, and my acquaintance, specifically, wanting me to submit to their opinions and their innovative theology under the pretense of saving my immortal soul. At the moment when the person accepts whatever Protestant nonsense [ProtNon™] being promoted, then the newly “saved” accepts the moral and intellectual superiority of the recruiter. These promoters of the nonsense du jour view submission to their teachings as humility. Yet, this “humility” comes at a cost; a price dearer than one’s immortal soul. To reject reason and to accept contradictory teachings places the individual at the whims of another person.
“For by grace are ye saved through faith and that not of yourselves: it is the gift of God:
Not of works, lest any man should boast.”
Ephesians 2:8-9
“Why don't they do what they say? Say what they mean?”
The Fixx
I’ve witnessed fundamental pastors recount the number so souls they claim to have saved during their ministry to their congregations and it is not surprising that this behavior is mimicked by attentive members of their audience. Otherwise said, certain people boast of the number of souls that they have “saved”. The Gentle Reader will reach his own conclusions regarding the differences, if any, between saved souls that “live forever, never die, or decay” and unsaved souls that “live forever, never die, or decay”.
“But think twice, that's my only advice.”
Gnarls Barkley
Modern protestants are always willing to engage others to spread their views and opinions and we offer the Gentle Researcher our techniques, learned through long and painful experiences, for these moments. Firstly, the saver of souls will appeal to Biblical passages stating that all are sinners, however, one can counter this text by honestly stating there is no one Biblical definition of sin, although examples of sin abound. Sin is an ambiguous term. Secondly, the saver of souls will appeal to the authority of the Bible, however, the Orthodox Church has no [dogmatic definition of] a Bible. Without the agreement upon the “common ground” of the Bible, there can be no discussion, no witnessing with protestants.
The Gentle Reader would do well to describe the Bible as the “Protestant Bible”. Firstly, since the appellation of “Protestant Bible” is an accurate description to distinguish it from the Vulgate Bible of the Roman Church and, secondly, by categorizing the Bible as Protestant and not Christian, this will have an unsettling effect on the listener known as schadenfreude. This dissonance is the result of the listener self identifying as a Christian, a general and vague term, and not as a protestant, a specific and compartmentalizing term. While protestants excel at categorizing others [as sinners], they do not like it done to themselves. The modern protestant cannot imagine a Church without the Bible and it is amusing to gauge their uneasiness to this fact.
Finally, the belief that the departed immediately enter either Heaven or Hell is ProtNon™, as this viewpoint explicitly denies Christ as the judge of mankind and implicitly denies the Second Coming. If, at the moment of death, everyone is either in Heaven or Hell, then Christ cannot be a judge, as everyone, except for a remnant of the living, is either being rewarded in Heaven or punished in Hell. Since the Christ of protestantism will not be the judge of the dead, as their fate was determined either at death or when they were “saved”, then one wonders if there is a need for Christ to return, otherwise asked, “If Protestantism can function without the Second Coming, then does Protestantism need Jesus?”
The Gentle Reader would do well to describe the Bible as the “Protestant Bible”. Firstly, since the appellation of “Protestant Bible” is an accurate description to distinguish it from the Vulgate Bible of the Roman Church and, secondly, by categorizing the Bible as Protestant and not Christian, this will have an unsettling effect on the listener known as schadenfreude. This dissonance is the result of the listener self identifying as a Christian, a general and vague term, and not as a protestant, a specific and compartmentalizing term. While protestants excel at categorizing others [as sinners], they do not like it done to themselves. The modern protestant cannot imagine a Church without the Bible and it is amusing to gauge their uneasiness to this fact.
Finally, the belief that the departed immediately enter either Heaven or Hell is ProtNon™, as this viewpoint explicitly denies Christ as the judge of mankind and implicitly denies the Second Coming. If, at the moment of death, everyone is either in Heaven or Hell, then Christ cannot be a judge, as everyone, except for a remnant of the living, is either being rewarded in Heaven or punished in Hell. Since the Christ of protestantism will not be the judge of the dead, as their fate was determined either at death or when they were “saved”, then one wonders if there is a need for Christ to return, otherwise asked, “If Protestantism can function without the Second Coming, then does Protestantism need Jesus?”
the essay
Philological explanations, etymological references, and Strong’s Numbers are courtesy of the Blue Letter Bible.
[The parables] form approximately one third of his [Jesus’] recorded teachings.
Wikipedia, Parables of Jesus
Roughly a third of Jesus’ words cannot be interpreted literally, as they are found in parables.
As a translation of the Hebrew word מָשָׁל mashal, the word "parable" can also refer to a riddle. In all times in their history the Jews were familiar with teaching by means of parables and a number of parables also exist in the Old Testament. The use of parables by Jesus was hence a natural teaching method that fit into the tradition of his time. Wikipedia, Parable
H4912 מָשָׁל māšāl masculine noun
The KJV translates Strong's H4912 as: proverb (19), parable (18), byword (1), like (1).
The KJV translates Strong's H4912 as: proverb (19), parable (18), byword (1), like (1).
The word parable comes from the Greek παραβολή (parabolē), literally "throwing" (bolē) "alongside" (para-), by extension meaning "comparison, illustration, analogy." It was the name given by Greek rhetoricians to an illustration in the form of a brief fictional narrative. Wikipedia, Parable
As parables are a fictional narrative, no researcher seeks archaeological evidence for the prodigal son or for the good Samaritan.
In Harmony of the Gospels, Cox and Easley provide a Gospel harmony for the parables based on the following counts: Only in Matthew: 11, only in Mark: 2, only in Luke: 18, .... They list no parables for the Gospel of John. Wikipedia, Parables of Jesus
According to Merriam Webster, a parable is a “short fictitious story that illustrates a moral attitude or a religious principle”.
The following list are the conventional titles of the parables found in the synoptic Gospels:
The following list are the conventional titles of the parables found in the synoptic Gospels:
1 The Growing Seed
2 The Two Debtors 3 The Lamp under a Bushel 4 The Good Samaritan 5 The Friend at Night 6 The Rich Fool 7 The Wise and the Foolish Builders 8 New Wine into Old Wineskins 9 The Strong Man 10 The Sower 11 The Tares 12 The Barren Fig Tree 13 The Mustard Seed 14 The Leaven 15 The Pearl 16 Drawing in the Net 17 The Hidden Treasure 18 Counting the Cost 19 The Lost Sheep 20 The Unforgiving Servant 21 The Lost Coin 22 The Prodigal Son 23 The Unjust Steward 24 The Rich man and Lazarus 25 The Master and Servant 26 The Unjust Judge 27 The Pharisee and the Publican 28 The Workers in the Vineyard 29 The Two Sons 30 The Wicked Husbandmen 31 The Great Banquet 32 The Budding Fig Tree 33 The Faithful Servant 34 The Ten Virgins 35 The Talents or Minas 36 The Sheep and the Goats 37 The Wedding Feast |
All these stories, but one, have a potential basis in reality, as the surface narrative could transpire in reality and there are no talking snakes or mythological creatures. All the stories are understood as parables and all, but one, are interpreted as such by protestants. Number 24 is understood literally by protestants. We suspect that the reason for their literal interpretation is additional evidence, found in the words of the Redeemer, for justification of their view of Hell, although the Book of Revelation should be sufficient for the literal illustrations of Hell and adequately remedy the omission of Hell, Hades, and Tartarus in the Pauline Epistles.
Since most protestants understand the parable of the rich man and Lazarus as supporting the literal basis for the corporeal punishment in Hell, we offer our philological, intellectual, and etymological insights on this parable. The Gentle Reader should not expect us to comment on all topics present in the parable, as we will only discuss the subjects that support our preconceived opinions and actively ignore texts that conflict with our presumptions. The Gentle Researcher will recognize our attempts to make the weaker statements and their derived explanations seem persuasive as the time honored technique called “sophistry”.
The complete parable of the rich man and Lazarus [Luke 16:19-31]:
Since most protestants understand the parable of the rich man and Lazarus as supporting the literal basis for the corporeal punishment in Hell, we offer our philological, intellectual, and etymological insights on this parable. The Gentle Reader should not expect us to comment on all topics present in the parable, as we will only discuss the subjects that support our preconceived opinions and actively ignore texts that conflict with our presumptions. The Gentle Researcher will recognize our attempts to make the weaker statements and their derived explanations seem persuasive as the time honored technique called “sophistry”.
The complete parable of the rich man and Lazarus [Luke 16:19-31]:
[19] There was a certain rich G4145 man, which was clothed in purple G4209 and fine linen G1040 and fared sumptuously G2988 every day.
The certain rich man is unnamed.
G4145 πλούσιος plousios adjective
The KJV translates Strong's G4145 as: rich (28).
G4209 πορφύρα porphyra feminine noun
The KJV translates Strong's G4209 as: purple (5).
Mark 15:17, 20; Revelation 17:4, 18:12.
It is interesting to note that the only man in the Gospels who was clothed in purple was Jesus [Mark 15:17, 20; John 19:2, 5].
G4210 πορφυροῦς porphyrous adjective
The KJV translates Strong's G4210 as: purple (3).
John 19:2, 5; Revelation 18:16
G1040 βύσσος byssos feminine noun
The KJV translates Strong's G1040 as: fine linen (2).
The other usage of G1040 is found in Revelation 18:12.
G2988 λαμπρῶς lamprōs adverb
The KJV translates Strong's G2988 as: sumptuously (1).
G4145 πλούσιος plousios adjective
The KJV translates Strong's G4145 as: rich (28).
G4209 πορφύρα porphyra feminine noun
The KJV translates Strong's G4209 as: purple (5).
Mark 15:17, 20; Revelation 17:4, 18:12.
It is interesting to note that the only man in the Gospels who was clothed in purple was Jesus [Mark 15:17, 20; John 19:2, 5].
G4210 πορφυροῦς porphyrous adjective
The KJV translates Strong's G4210 as: purple (3).
John 19:2, 5; Revelation 18:16
G1040 βύσσος byssos feminine noun
The KJV translates Strong's G1040 as: fine linen (2).
The other usage of G1040 is found in Revelation 18:12.
G2988 λαμπρῶς lamprōs adverb
The KJV translates Strong's G2988 as: sumptuously (1).
[20] And there was a certain beggar G4434 named Lazarus G2976, which was laid at his gate, full of sores, G1669
G4434 πτωχός ptōchos adjective
The KJV translates Strong's G4434 as: poor (30), beggar (2), poor man (1), beggarly (1).
In the parable, the adjective G4434 is mistranslated as a noun, beggar. One can be in poverty, but not “ask earnestly or humbly”, just as one can beg and not be poor.
The certain beggar is named Lazarus. Typically in the Gospels, when the adjective “certain” is used, the person remains anonymous [for example: Matthew 8:19, 18:23, 21:28; Mark 5:25, 7:25]. There are 12 occurrences of a “certain man” and four occurrences of a “certain woman” in the KJV of the Gospels.
G2976 Λάζαρος lazaros proper masculine noun
The KJV translates Strong's G2976 as: Lazarus (11), Lazarus (the poor man) (4).
The appearances of Lazarus are limited to the parable under discussion and one individual mentioned in the eleventh and twelfth chapters of the fourth Gospel.
G2976 is possibly derived from H499.
H499 אֶלְעָזָר 'elʿāzār proper masculine noun
The KJV translates Strong's H499 as: Eleazar (72).
אֶלְעָזָר ʼElʻâzâr, el-aw-zawr'; from H410 and H5826; God (is) helper; Elazar,
G1669 ἑλκόω helkoō verb
The KJV translates Strong's G1669 as: full of sores (1).
The KJV translates Strong's G4434 as: poor (30), beggar (2), poor man (1), beggarly (1).
In the parable, the adjective G4434 is mistranslated as a noun, beggar. One can be in poverty, but not “ask earnestly or humbly”, just as one can beg and not be poor.
The certain beggar is named Lazarus. Typically in the Gospels, when the adjective “certain” is used, the person remains anonymous [for example: Matthew 8:19, 18:23, 21:28; Mark 5:25, 7:25]. There are 12 occurrences of a “certain man” and four occurrences of a “certain woman” in the KJV of the Gospels.
G2976 Λάζαρος lazaros proper masculine noun
The KJV translates Strong's G2976 as: Lazarus (11), Lazarus (the poor man) (4).
The appearances of Lazarus are limited to the parable under discussion and one individual mentioned in the eleventh and twelfth chapters of the fourth Gospel.
G2976 is possibly derived from H499.
H499 אֶלְעָזָר 'elʿāzār proper masculine noun
The KJV translates Strong's H499 as: Eleazar (72).
אֶלְעָזָר ʼElʻâzâr, el-aw-zawr'; from H410 and H5826; God (is) helper; Elazar,
G1669 ἑλκόω helkoō verb
The KJV translates Strong's G1669 as: full of sores (1).
[21] And desiring to be fed with the crumbs G5589 which fell from the rich man's table. Moreover the dogs G2965 came and licked his sores. G1668
G5589 ψιχίον psichion neuter noun
The KJV translates Strong's G5589 as: crumb (3).
Matthew 15:27, Mark 7:28
G2965 κύων kyōn masculine noun
The KJV translates Strong's G2965 as: dog (5).
Matthew 7:6, Philippians 3:2, 2 Peter 2:22, Revelations 22:15
We quote Revelations 22:15 in context:
The KJV translates Strong's G5589 as: crumb (3).
Matthew 15:27, Mark 7:28
G2965 κύων kyōn masculine noun
The KJV translates Strong's G2965 as: dog (5).
Matthew 7:6, Philippians 3:2, 2 Peter 2:22, Revelations 22:15
We quote Revelations 22:15 in context:
Blessed are they that do his commandments, that they may have right to the tree of life and may enter in through the gates into the city. For without are dogs G2965 and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David and the bright and morning star. Revelations 22:14-16
Since sorcerers, whoremongers, murderers, and idolaters are understood literally and there is no reason to believe that “dogs” is a euphemism, then it is also clear that no dogs go to heaven. Therefore, we must conclude that the animated feature “All Dogs Go To Heaven” is diabolically inspired, as it explicitly contradicts the clear words of Scripture.
G1668 ἕλκος helkos neuter noun
The KJV translates Strong's G1668 as: sore (3).
Revelation 16:2; 16:11
G1668 ἕλκος helkos neuter noun
The KJV translates Strong's G1668 as: sore (3).
Revelation 16:2; 16:11
[22] And it came to pass, that the beggar G4434 died and was carried by the angels into Abraham's bosom G2859: the rich man also died and was buried; G2290
Understood literally, the body of Lazarus was taken to Abraham’s bosom and the rich man was buried. Abraham’s bosom is a vague term.
G2859 κόλπος kolpos masculine noun
The KJV translates Strong's G2859 as: bosom (5), creek (1).
Bosom is unrelated to creek; we quote Acts 27:39 in full:
And when it was day, they knew not the land: but they discovered a certain creek G2859 with a shore, into the which they were minded, if it were possible, to thrust in the ship.
This is the only use of “creek” in the KJV. In Acts, the editors mistranslated G2859 as “creek” and this is another example of ProNon™.
G5493 χείμαρρος cheimarros adjective
The KJV translates Strong's G5493 as: brook (1).
When Jesus had spoken these words, he went forth with his disciples over the brook G5493 Cedron, where was a garden … John 18:1
In the above verse, the adjective G5493 is mistranslated as a noun, brook.
G2290 θάπτω thaptō verb
The KJV translates Strong's G2290 as: bury (11).
G2859 κόλπος kolpos masculine noun
The KJV translates Strong's G2859 as: bosom (5), creek (1).
Bosom is unrelated to creek; we quote Acts 27:39 in full:
And when it was day, they knew not the land: but they discovered a certain creek G2859 with a shore, into the which they were minded, if it were possible, to thrust in the ship.
This is the only use of “creek” in the KJV. In Acts, the editors mistranslated G2859 as “creek” and this is another example of ProNon™.
G5493 χείμαρρος cheimarros adjective
The KJV translates Strong's G5493 as: brook (1).
When Jesus had spoken these words, he went forth with his disciples over the brook G5493 Cedron, where was a garden … John 18:1
In the above verse, the adjective G5493 is mistranslated as a noun, brook.
G2290 θάπτω thaptō verb
The KJV translates Strong's G2290 as: bury (11).
[23] And in hell G86 he lift up his eyes, being in torments G931 and seeth Abraham afar off and Lazarus in his bosom.
G86 ᾅδης hadēs proper locative noun
The KJV translates Strong's G86 as: hell (10), grave (1).
The editors of the KJV generally translate G86 as “Hell”, when G86 could be transliterated as “Hades”, similar to other locations, such as Jerusalem G2414 hierosolyma and G965 Bethlehem bēthleem. Jerusalem was not translated as "The City of Peace", "Abode of Peace", or "dwelling of peace"; nor was Bethlehem translated as "House of Bread". Christos, G5547, was never translated as “anointed” on the 569 occasions it is found in the New Testament, but always transliterated as “Christ”.
G931 βάσανος basanos masculine noun
The KJV translates Strong's G931 as: torment (3).
Matthew 4:24; Luke 16:23, 28
As no explanation is provided for the rich man’s arrival in Hades, the reader cannot know.
The KJV translates Strong's G86 as: hell (10), grave (1).
The editors of the KJV generally translate G86 as “Hell”, when G86 could be transliterated as “Hades”, similar to other locations, such as Jerusalem G2414 hierosolyma and G965 Bethlehem bēthleem. Jerusalem was not translated as "The City of Peace", "Abode of Peace", or "dwelling of peace"; nor was Bethlehem translated as "House of Bread". Christos, G5547, was never translated as “anointed” on the 569 occasions it is found in the New Testament, but always transliterated as “Christ”.
G931 βάσανος basanos masculine noun
The KJV translates Strong's G931 as: torment (3).
Matthew 4:24; Luke 16:23, 28
As no explanation is provided for the rich man’s arrival in Hades, the reader cannot know.
[24] And he cried and said, “Father Abraham, have mercy G1653 on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented G3600 in this flame.” G5395
G1653 ἐλεέω eleeō verb
The KJV translates Strong's G1653 as: have mercy on (14), obtain mercy (8), show mercy (2), have compassion (1), have compassion on (1), have pity on (1), have mercy (1), have mercy upon (1), receive mercy (1).
G3600 ὀδυνάω odynaō verb
The KJV translates Strong's G3600 as: sorrow (2), torment (2).
G5395 φλόξ phlox feminine noun
The KJV translates Strong's G5395 as: flame (6), flaming (1).
The rich man “asks earnestly” or begs Abraham for Lazarus’ intervention.
The KJV translates Strong's G1653 as: have mercy on (14), obtain mercy (8), show mercy (2), have compassion (1), have compassion on (1), have pity on (1), have mercy (1), have mercy upon (1), receive mercy (1).
G3600 ὀδυνάω odynaō verb
The KJV translates Strong's G3600 as: sorrow (2), torment (2).
G5395 φλόξ phlox feminine noun
The KJV translates Strong's G5395 as: flame (6), flaming (1).
The rich man “asks earnestly” or begs Abraham for Lazarus’ intervention.
[25] But Abraham said, “Son, remember G3415 that thou in thy lifetime receivedst thy good things G18 and likewise Lazarus evil things G2556, but now he is comforted G3870 and thou art tormented.” G360
It is unlikely that rich man knew that Lazarus received evil things. Of course, no human life is composed exclusively of “good things”’ or “evil things”. From the parable, the respective comforts and torments in the next world are for an unknown duration. We reiterate that the parable provides no reason for their respective fate.
G3415 μνάομαι mnaomai verb
The KJV translates Strong's G3415 as: remember (16), be mindful (2), be had in remembrance (1), in remembrance (1), come in remembrance (1).
G18 ἀγαθός agathos adjective
The KJV translates Strong's G18 as: good (77), good thing (14), that which is good (with G3588) (8), the thing which is good (with G3588) (1), well (1), benefit (1).
G2556 κακός kakos adjective
The KJV translates Strong's G2556 as: evil (40), evil things (3), harm (2), that which is evil (with G3458) (2), wicked (1), ill (1), bad (1), noisome (1).
G3870 παρακαλέω parakaleō verb
The KJV translates Strong's G3870 as: beseech (43), comfort (23), exhort (21), desire (8), pray (6), intreat (3), miscellaneous (4), variations of 'besought' (1).
G3415 μνάομαι mnaomai verb
The KJV translates Strong's G3415 as: remember (16), be mindful (2), be had in remembrance (1), in remembrance (1), come in remembrance (1).
G18 ἀγαθός agathos adjective
The KJV translates Strong's G18 as: good (77), good thing (14), that which is good (with G3588) (8), the thing which is good (with G3588) (1), well (1), benefit (1).
G2556 κακός kakos adjective
The KJV translates Strong's G2556 as: evil (40), evil things (3), harm (2), that which is evil (with G3458) (2), wicked (1), ill (1), bad (1), noisome (1).
G3870 παρακαλέω parakaleō verb
The KJV translates Strong's G3870 as: beseech (43), comfort (23), exhort (21), desire (8), pray (6), intreat (3), miscellaneous (4), variations of 'besought' (1).
[26] “And beside all this, between us and you there is a great G3173 gulf G5490 fixed G4741, so that they which would pass from hence to you cannot, neither can they pass to us that would come from thence.”
G5490 χάσμα chasma neuter noun
The KJV translates Strong's G5490 as: gulf (1).
G3173 μέγας megas adjective
The KJV translates Strong's G3173 as: great (150), loud (33), miscellaneous (12).
Μεγας occurs on 124 occasions in the book of Revelations.
G4741 στηρίζω stērizō verb
The KJV translates Strong's G4741 as: stablish (6), establish (3), strengthen (2), fix (1), stedfastly set (1).
Be watchful, and strengthen G4741 the things which remain, that are ready to die: for I have not found thy works perfect before God. Revelation 3:2
Being in the next world, it is presumed the great fixed gulf is not physical.
The KJV translates Strong's G5490 as: gulf (1).
G3173 μέγας megas adjective
The KJV translates Strong's G3173 as: great (150), loud (33), miscellaneous (12).
Μεγας occurs on 124 occasions in the book of Revelations.
G4741 στηρίζω stērizō verb
The KJV translates Strong's G4741 as: stablish (6), establish (3), strengthen (2), fix (1), stedfastly set (1).
Be watchful, and strengthen G4741 the things which remain, that are ready to die: for I have not found thy works perfect before God. Revelation 3:2
Being in the next world, it is presumed the great fixed gulf is not physical.
[27] Then he said, “I pray G2065 thee therefore, father, that thou wouldest send him to my father's house,...”
G2065 ἐρωτάω erōtaō verb
The KJV translates Strong's G2065 as: ask (23), beseech (14), pray (14), desire (6), intreat (1).
The rich man wants “him”, presumably Lazarus, sent to his father’s house.
The KJV translates Strong's G2065 as: ask (23), beseech (14), pray (14), desire (6), intreat (1).
The rich man wants “him”, presumably Lazarus, sent to his father’s house.
[28] “...for I have five brethren, that he may testify G1263 unto them, lest they also come into this place of torment.” G931
The rich man wants his brothers to be warned and they are at the rich man’s father’s house. It seems strange that his five brothers would not be be married and living apart from their father. As the Law says: Be fruitful and multiply [Genesis 1:28].
Hades is a “place of torment.”
G1263 διαμαρτύρομαι diamartyromai verb
The KJV translates Strong's G1263 as: testify (11), charge (3), witness (1).
The parable does not state the reasons for the rich man in “this place of torment”, nor why his five brothers should arrive there rather than in Abraham’s bosom.
Hades is a “place of torment.”
G1263 διαμαρτύρομαι diamartyromai verb
The KJV translates Strong's G1263 as: testify (11), charge (3), witness (1).
The parable does not state the reasons for the rich man in “this place of torment”, nor why his five brothers should arrive there rather than in Abraham’s bosom.
[29] Abraham saith unto him, “They have Moses and the prophets. G4396 Let them hear them.”
Abraham responds that the brethern have the teachings of Moses and the prophets and the brethern should understand the writings. It is clear from this parable that Abraham can discourse with the departed in Hades. It is uncertain if the other prophets also have this faculty.
G4396 προφήτης prophētēs masculine noun
The KJV translates Strong's G4396 as: prophet (149).
G4396 προφήτης prophētēs masculine noun
The KJV translates Strong's G4396 as: prophet (149).
[30] And he said, “Nay, father Abraham, but if one went unto them from the dead, they will repent.” G3340
G3340 μετανοέω metanoeō verb
The KJV translates Strong's G3340 as: repent (34).
Repentance (metanoia) simply means a “change of mind”. There is no moral aspect in the Greek word μετανοέω.
The rich man suggests that if one came from the dead, the brethern will repent. This verse supposes that the brethern knew that Lazarus had died, otherwise his presence would not compel the brethern to repentance. However, if the brethern knew that Lazarus died, then Lazarus’ presence may be misunderstood, not as one risen from the dead, but as a deceiving spirit. Deceiving spirits are know from the Old Testament [1 Samuel 28:3-25]. The brethern would have known that their relative had died and the likelihood of success would be increased if the rich man himself were to warn his brethern of pending or possible torments in Hades. Of course, the return of the rich man from the dead may be regarded by the brethern as a deceiving spirit.
It seems that the hoped for appearance of the Lazarus would change either the thoughts or actions of the brethern. The tormented man was described as rich and, not surprisingly, was well fed. The condition of being rich, like hair color and height, is an accident. It is no accident that the rich man ate well, as this was his intention. The accident of wealth is the only difference between the rich man and Lazarus. Some associated benefits of being wealthy are having enough food and living on a secluded estate, since a gate is mentioned.
The KJV translates Strong's G3340 as: repent (34).
Repentance (metanoia) simply means a “change of mind”. There is no moral aspect in the Greek word μετανοέω.
The rich man suggests that if one came from the dead, the brethern will repent. This verse supposes that the brethern knew that Lazarus had died, otherwise his presence would not compel the brethern to repentance. However, if the brethern knew that Lazarus died, then Lazarus’ presence may be misunderstood, not as one risen from the dead, but as a deceiving spirit. Deceiving spirits are know from the Old Testament [1 Samuel 28:3-25]. The brethern would have known that their relative had died and the likelihood of success would be increased if the rich man himself were to warn his brethern of pending or possible torments in Hades. Of course, the return of the rich man from the dead may be regarded by the brethern as a deceiving spirit.
It seems that the hoped for appearance of the Lazarus would change either the thoughts or actions of the brethern. The tormented man was described as rich and, not surprisingly, was well fed. The condition of being rich, like hair color and height, is an accident. It is no accident that the rich man ate well, as this was his intention. The accident of wealth is the only difference between the rich man and Lazarus. Some associated benefits of being wealthy are having enough food and living on a secluded estate, since a gate is mentioned.
[31] And he said unto him, “If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.”
In the fourth Gospel, Lazarus rose from the dead [John 11:43-44] and his presence was so distressing to the chief priest that they sought to kill him [John 12:10].
In the Greek lectionary, Luke 16:19-31 is the Sunday Gospel reading on the twenty second week after Pentecost and it was obvious to Yours Truly as a youth listening to the reading that the one who rises from the dead must be Jesus. The nuanced conclusion regarding the identity of the living brothers who are neither persuaded by Moses and the prophets nor by the risen Christ are the Jewish people.
In the Greek lectionary, Luke 16:19-31 is the Sunday Gospel reading on the twenty second week after Pentecost and it was obvious to Yours Truly as a youth listening to the reading that the one who rises from the dead must be Jesus. The nuanced conclusion regarding the identity of the living brothers who are neither persuaded by Moses and the prophets nor by the risen Christ are the Jewish people.