^12:13Then³¹ someone from the crowd said to him, “Teacher, tell³² my brother to divide the inheritance with me.” ^12:14But Jesus³³ said to him, “Man,³⁴ who made me a judge or arbitrator between you two?”³⁵^12:15Then³⁶ he said to them, “Watch out and guard yourself from³⁷ all types of greed,³⁸ because one’s life does not consist in the abundance of his possessions.” ^12:16He then³⁹ told them a parable:⁴⁰ “The land of a certain rich man produced⁴¹ an abundant crop, ^12:17so⁴² he thought to himself,⁴³ ‘What should I do, for I have nowhere to store my crops?’⁴⁴^12:18Then⁴⁵ he said, ‘I⁴⁶ will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. ^12:19And I will say to myself,⁴⁷ “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!” ’ ^12:20But God said to him, ‘You fool! This very night your life⁴⁸ will be demanded back from⁴⁹ you, but who will get what you have prepared for yourself?’⁵⁰^12:21So it is with the one who stores up riches for himself,⁵¹ but is not rich toward God.”

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Footnotes

29 Grk “in that very hour” (an idiom).
30 Grk “what it is necessary to say.”
31 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
32 Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
33 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
34 This term of address can be harsh or gentle depending on the context ( ἄνθρωπος 8). Here it is a rebuke.
35 The pronoun ὑμᾶς (humas) is plural, referring to both the man and his brother; thus the translation “you two.”
36 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
37 See L&N 13.154 for this use of the middle voice of φυλάσσω (phulassō) in this verse.
38 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.
39 Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
40 Grk “a parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
41 Or “yielded a plentiful harvest.”
42 Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
43 Grk “to himself, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
44 I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
45 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
46 Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
47 Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
48 Grk “your soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
49 Or “required back.” This term, ἀπαιτέω (apaiteō), has an economic feel to it and is often used of a debt being called in for repayment ( 1).
50 Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
51 It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.