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 49:6

49:6 They trust ¹  in their wealth

and boast ²  in their great riches.

Psalms 52:7

52:7 “Look, here is the man who would not make ³  God his protector!

He trusted in his great wealth

and was confident about his plans to destroy others.” ⁴ 

Psalms 62:10

62:10 Do not trust in what you can gain by oppression! ⁵ 

Do not put false confidence in what you can gain by robbery! ⁶ 

If wealth increases, do not become attached to it! ⁷ 

Zechariah 11:5

11:5 Those who buy them ⁸  slaughter them and are not held guilty; those who sell them say, ‘Blessed be the Lord, for I am rich.’ Their own shepherds have no compassion for them.

Luke 12:19

12:19 And I will say to myself, ⁹  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Luke 16:13

16:13 No servant can serve two masters, for either he will hate ¹⁰  the one and love the other, or he will be devoted to the one and despise ¹¹  the other. You cannot serve God and money.” ¹² 

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ¹³  also said to the disciples, “There was a rich man who was informed of accusations ¹⁴  that his manager ¹⁵  was wasting ¹⁶  his assets.

Luke 6:5

6:5 Then ¹⁷  he said to them, “The Son of Man is lord ¹⁸  of the Sabbath.”

Luke 6:17

The Sermon on the Plain

6:17 Then ¹⁹  he came down with them and stood on a level place. ²⁰  And a large number ²¹  of his disciples had gathered ²²  along with ²³  a vast multitude from all over Judea, from ²⁴  Jerusalem, ²⁵  and from the seacoast of Tyre ²⁶  and Sidon. ²⁷  They came to hear him and to be healed ²⁸  of their diseases,

Revelation 3:17

3:17 Because you say, “I am rich and have acquired great wealth, ²⁹  and need nothing,” but ³⁰  do not realize that you are wretched, pitiful, ³¹  poor, blind, and naked,

[49:6]  ¹ tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).

[49:6]  ² tn The imperfect verbal form emphasizes their characteristic behavior.

[52:7]  ³ 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.”

[52:7]  ⁴ 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”).

[62:10]  ⁵ 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.

[62:10]  ⁶ 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.

[62:10]  ⁷ tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”

[11:5]  ⁸ sn The expression those who buy them appears to be a reference to the foreign nations to whom Israel’s own kings “sold” their subjects. Far from being good shepherds, then, they were evil and profiteering. The whole section (vv. 4-14) refers to the past when the Lord, the Good Shepherd, had in vain tried to lead his people to salvation and life.

[12:19]  ⁹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[16:13]  ¹⁰ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ¹¹ tn Or “and treat [the other] with contempt.”

[16:13]  ¹² tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:1]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹⁴ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹⁵ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹⁶ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[6:5]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ¹⁸ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:17]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ²⁰ 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.

[6:17]  ²¹ tn Grk “large crowd.”

[6:17]  ²² 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.

[6:17]  ²³ tn Grk “and.”

[6:17]  ²⁴ 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.

[6:17]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ²⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ²⁷ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  ²⁸ 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.

[3:17]  ²⁹ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ³¹ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.