Lukas 1:53

1:53 he has filled the hungry with good things, ¹  and has sent the rich away empty. ² 

Amsal 14:20

14:20 A poor person is disliked ³  even by his neighbors,

but those who love the rich are many.

Amsal 22:16

22:16 The one who oppresses the poor to increase his own gain

and the one who gives to the rich ⁴  – both end up only in poverty.

Yakobus 2:1-6

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁵  do not show prejudice ⁶  if you possess faith ⁷  in our glorious Lord Jesus Christ. ⁸  2:2 For if someone ⁹  comes into your assembly ¹⁰  wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, 2:3 do you pay attention to the one who is finely dressed and say, ¹¹  “You sit here in a good place,” ¹²  and to the poor person, “You stand over there,” or “Sit on the floor”? ¹³  2:4 If so, have you not made distinctions ¹⁴  among yourselves and become judges with evil motives? ¹⁵  2:5 Listen, my dear brothers and sisters! ¹⁶  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 2:6 But you have dishonored the poor! ¹⁷  Are not the rich oppressing you and dragging you into the courts?

[1:53]  ¹ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ² sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[14:20]  ³ tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.

[22:16]  ⁴ tn Heb “oppressing the poor, it is gain; giving to the rich, it is loss.” The Hebrew is cryptic, but two sins are mentioned here that will be punished by poverty: extortion and bribery. Perhaps the proverb is simply saying it is easy to oppress the poor for gain, but it is a waste of money to try to buy or bribe a patron (D. Kidner, Proverbs [TOTC], 149).

[2:1]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁶ tn Or “partiality.”

[2:1]  ⁷ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁸ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:2]  ⁹ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

[2:2]  ¹⁰ tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

[2:3]  ¹¹ tn Grk “and you pay attention…and say,” continuing the “if” clauses from v. 2. In the Greek text, vv. 2-4 form one long sentence.

[2:3]  ¹² tn Or “sit here, please.”

[2:3]  ¹³ tn Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also TEV, NIV, CEV, NLT). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (NAB, NIV, NRSV).

[2:4]  ¹⁴ tn Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3).

[2:4]  ¹⁵ tn Grk “judges of evil reasonings.”

[2:5]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:6]  ¹⁷ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.