10:21 All of King Solomon’s cups were made of gold, and all the household items in the Palace of the Lebanon Forest were made of pure gold. There were no silver items, for silver was not considered very valuable in Solomon’s time. 1
62:10 Do not trust in what you can gain by oppression! 2
Do not put false confidence in what you can gain by robbery! 3
If wealth increases, do not become attached to it! 4
30:8 Remove falsehood and lies 5 far from me;
do not give me poverty or riches,
feed me with my allotted portion 6 of bread, 7
30:9 lest I become satisfied and act deceptively 8
and say, “Who is the Lord?”
Or lest I become poor and steal
and demean 9 the name of my God.
6:19 “Do not accumulate for yourselves treasures on earth, where moth 10 and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.
19:23 Then Jesus said to his disciples, “I tell you the truth, 14 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 15 it is easier for a camel 16 to go through the eye of a needle 17 than for a rich person to enter into the kingdom of God.”
12:1 Meanwhile, 21 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 22 began to speak first to his disciples, “Be on your guard against 23 the yeast of the Pharisees, 24 which is hypocrisy. 25
6:17 Then 28 he came down with them and stood on a level place. 29 And a large number 30 of his disciples had gathered 31 along with 32 a vast multitude from all over Judea, from 33 Jerusalem, 34 and from the seacoast of Tyre 35 and Sidon. 36 They came to hear him and to be healed 37 of their diseases,
1 tn Heb “there was no silver, it was not regarded as anything in the days of Solomon.”
2 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
3 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
4 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
5 tn The two words might form a hendiadys: “falsehood and lies” being equivalent to “complete deception.” The word שָׁוְא means “false; empty; vain; to a false purpose.” The second word means “word of lying,” thus “a lying word.” Taken separately they might refer to false intentions and false words.
6 tn The word חֹק (khoq) means “statute”; it is also used of a definite assignment in labor (Exod 5:14; Prov 31:15), or of a set portion of food (Gen 47:22). Here it refers to food that is the proper proportion for the speaker.
7 sn Agur requested an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9.
8 tn The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively; to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a meaning very close to its meaning here).
9 tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.
10 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
11 tn Here δέ (de) has not been translated.
12 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
13 sn That is, their concern for spiritual things is crowded out by material things.
14 tn Grk “Truly (ἀμήν, amhn), I say to you.”
15 tn Grk “I say to you.”
16 tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
17 sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
18 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
19 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
20 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
21 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
23 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
24 sn See the note on Pharisees in 5:17.
25 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
26 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
27 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
29 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
30 tn Grk “large crowd.”
31 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
32 tn Grk “and.”
33 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
34 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
35 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
36 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
37 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.