Genesis 45:13

45:13 So tell ¹  my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” ² 

Esther 5:11

5:11 Haman then recounted to them his fabulous wealth, ³  his many sons, ⁴  and how the king had magnified him and exalted him over the king’s other officials and servants.

Job 31:24-25

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,

Psalms 17:14

17:14 Lord, use your power to deliver me from these murderers, ⁵ 

from the murderers of this world! ⁶ 

They enjoy prosperity; ⁷ 

you overwhelm them with the riches they desire. ⁸ 

They have many children,

and leave their wealth to their offspring. ⁹ 

Psalms 49:16-17

49:16 Do not be afraid when a man becomes rich ¹⁰ 

and his wealth multiplies! ¹¹ 

49:17 For he will take nothing with him when he dies;

his wealth will not follow him down into the grave. ¹² 

Ecclesiastes 4:4

Labor Motivated by Envy

4:4 Then I considered ¹³  all the skillful work ¹⁴  that is done:

Surely it is nothing more than ¹⁵  competition ¹⁶  between one person and another. ¹⁷ 

This also is profitless – like ¹⁸  chasing the wind.

Isaiah 5:14

5:14 So Death ¹⁹  will open up its throat,

and open wide its mouth; ²⁰ 

Zion’s dignitaries and masses will descend into it,

including those who revel and celebrate within her. ²¹ 

Jeremiah 9:23

9:23 ²² The Lord says,

“Wise people should not boast that they are wise.

Powerful people should not boast that they are powerful. ²³ 

Rich people should not boast that they are rich. ²⁴ 

Matthew 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ²⁵ 

Matthew 4:1

The Temptation of Jesus

4:1 Then Jesus was led by the Spirit into the wilderness ²⁶  to be tempted by the devil.

Matthew 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ²⁷ 

Matthew 6:1

Pure-hearted Giving

6:1 “Be ²⁸  careful not to display your righteousness merely to be seen by people. ²⁹  Otherwise you have no reward with your Father in heaven.

Matthew 1:24

1:24 When Joseph awoke from sleep he did what the angel of the Lord ³⁰  told him. He took his wife,

[45:13]  ¹ tn The perfect verbal form with the vav consecutive here expresses instruction.

[45:13]  ² tn Heb “and hurry and bring down my father to here.”

[5:11]  ³ tn Heb “the glory of his riches” (so KJV, NASB); NRSV “the splendor of his riches.”

[5:11]  ⁴ sn According to Esth 9:10 Haman had ten sons.

[17:14]  ⁵ tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimtim, “from men”) to מִמְמִתִים (mimmitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).

[17:14]  ⁶ tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”

[17:14]  ⁷ tn Heb “their portion, in life.”

[17:14]  ⁸ tn Heb “and [with] your treasures you fill their belly.”

[17:14]  ⁹ tn Heb “they are satisfied [with] sons and leave their abundance to their children.”

[49:16]  ⁷ sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6).

[49:16]  ⁸ tn Heb “when the glory of his house grows great.”

[49:17]  ⁹ tn Heb “his glory will not go down after him.”

[4:4]  ¹¹ tn Heb “saw.”

[4:4]  ¹² tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ¹³ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ¹⁴ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ¹⁵ tn Heb “a man and his neighbor.”

[4:4]  ¹⁶ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:14]  ¹³ tn Heb “Sheol” (so ASV, NASB, NRSV); the underworld, the land of the dead, according to the OT world view. Cf. NAB “the nether world”; TEV, CEV “the world of the dead”; NLT “the grave.”

[5:14]  ¹⁴ tn Heb “so Sheol will make wide its throat, and open its mouth without limit.”

[5:14]  ¹⁵ tn Heb “and her splendor and her masses will go down, and her tumult and the one who exults in her.” The antecedent of the four feminine singular pronominal suffixes used in v. 14b is unclear. The likely referent is personified Zion/Jerusalem (see 3:25-26; 4:4-5).

[9:23]  ¹⁵ sn It is not always clear why verses were placed in their present position in the editorial process of collecting Jeremiah’s sermons and the words the Lord spoke to him (see Jer 36:4, 32 for reference to two of these collections). Here it is probable that vv. 23-26 were added as a further answer to the question raised in v. 12.

[9:23]  ¹⁶ tn Or “Strong people should not brag that they are strong.”

[9:23]  ¹⁷ tn Heb “…in their wisdom…in their power…in their riches.”

[4:8]  ¹⁷ tn Grk “glory.”

[4:1]  ¹⁹ tn Or “desert.”

[6:4]  ²¹ tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

[6:1]  ²³ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ²⁴ tn Grk “before people in order to be seen by them.”

[1:24]  ²⁵ tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.