10:15 The wealth of a rich person is like 1 a fortified city, 2
but the poor are brought to ruin 3 by 4 their poverty.
31:24 “If I have put my confidence in gold
or said to pure gold,
‘You are my security!’
31:25 if I have rejoiced because of the extent of my wealth,
or because of the great wealth my hand had gained,
52:7 “Look, here is the man who would not make 6 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 7
62:10 Do not trust in what you can gain by oppression! 8
Do not put false confidence in what you can gain by robbery! 9
If wealth increases, do not become attached to it! 10
12:1 Meanwhile, 16 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 17 began to speak first to his disciples, “Be on your guard against 18 the yeast of the Pharisees, 19 which is hypocrisy. 20
6:17 Then 21 he came down with them and stood on a level place. 22 And a large number 23 of his disciples had gathered 24 along with 25 a vast multitude from all over Judea, from 26 Jerusalem, 27 and from the seacoast of Tyre 28 and Sidon. 29 They came to hear him and to be healed 30 of their diseases,
1 tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.
2 tn Heb “a city of his strength.” The genitive עֹז (’oz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).
3 tn Heb “the ruin of the poor.” The term דַּלִּים (dalim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.
4 tn Heb “is their poverty.”
5 tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.
6 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
7 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
8 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.
9 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.
10 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
11 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
12 tc Most
13 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
14 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
15 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
16 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
18 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.
19 sn See the note on Pharisees in 5:17.
20 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 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.
23 tn Grk “large crowd.”
24 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.
25 tn Grk “and.”
26 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.
27 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
28 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
29 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
30 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.