Ayub 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,

Mazmur 49:6

49:6 They trust ¹  in their wealth

and boast ²  in their great riches.

Mazmur 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 

Mazmur 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 

Zakharia 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.

Lukas 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!”’

Lukas 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 

Lukas 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.

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

Titus 1:1

Salutation

1:1 From Paul, ¹⁷  a slave ¹⁸  of God and apostle of Jesus Christ, to further the faith ¹⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Wahyu 3:17

3:17 Because you say, “I am rich and have acquired great wealth, ²⁰  and need nothing,” but ²¹  do not realize that you are wretched, pitiful, ²²  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.

[16:13]  sn The term money is used to translate mammon, 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. God must be first, not money or possessions.

[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).

[1:1]  ¹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:17]  ²⁰ 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]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ²² 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.