Matthew 6:19-21

Lasting Treasure

6:19 “Do not accumulate for yourselves treasures on earth, where moth ¹  and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your ²  treasure ³  is, there your heart will be also.

Luke 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁴  so that when it runs out you will be welcomed ⁵  into the eternal homes. ⁶ 

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁷  also said to the disciples, “There was a rich man who was informed of accusations ⁸  that his manager ⁹  was wasting ¹⁰  his assets.

Luke 6:17-19

The Sermon on the Plain

6:17 Then ¹¹  he came down with them and stood on a level place. ¹²  And a large number ¹³  of his disciples had gathered ¹⁴  along with ¹⁵  a vast multitude from all over Judea, from ¹⁶  Jerusalem, ¹⁷  and from the seacoast of Tyre ¹⁸  and Sidon. ¹⁹  They came to hear him and to be healed ²⁰  of their diseases, 6:18 and those who suffered from ²¹  unclean ²²  spirits were cured. 6:19 The ²³  whole crowd was trying to touch him, because power ²⁴  was coming out from him and healing them all.

Hebrews 10:34

10:34 For in fact you shared the sufferings of those in prison, ²⁵  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ²⁶  had a better and lasting possession.

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ²⁷ 

Hebrews 1:4-5

1:4 Thus he became ²⁸  so far better than the angels as ²⁹  he has inherited a name superior to theirs.

The Son Is Superior to Angels

1:5 For to which of the angels did God ³⁰  ever say, “You are my son! Today I have fathered you”? ³¹  And in another place ³²  he says, ³³  “I will be his father and he will be my son.” ³⁴ 

[6:19]  ¹ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[6:21]  ² tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.

[6:21]  ³ sn Seeking heavenly treasure means serving others and honoring God by doing so.

[16:9]  ⁴ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁵ sn The passive refers to the welcome of heaven.

[16:9]  ⁶ tn Grk “eternal tents” (as dwelling places).

[16:1]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁸ 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]  ⁹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹⁰ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[6:17]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ¹² 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]  ¹³ tn Grk “large crowd.”

[6:17]  ¹⁴ 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]  ¹⁵ tn Grk “and.”

[6:17]  ¹⁶ 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]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ¹⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ¹⁹ 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]  ²⁰ 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.

[6:18]  ²¹ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ²² sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ²³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ²⁴ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[10:34]  ²⁵ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ²⁶ tn Grk “you yourselves.”

[10:1]  ²⁷ tn Grk “those who approach.”

[1:4]  ²⁸ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ²⁹ tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[1:5]  ³⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ³¹ tn Grk “I have begotten you.”

[1:5]  ³² tn Grk “And again,” quoting another OT passage.

[1:5]  ³³ tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

[1:5]  ³⁴ tn Grk “I will be a father to him and he will be a son to me.”