1 Raja-raja 10:21

10:21 All of King Solomon’s cups were made of gold, and all the household items in the Palace of the Lebanon Forest were made of pure gold. There were no silver items, for silver was not considered very valuable in Solomon’s time. ¹ 

Mazmur 62:10

62:10 Do not trust in what you can gain by oppression! ² 

Do not put false confidence in what you can gain by robbery! ³ 

If wealth increases, do not become attached to it! ⁴ 

Amsal 30:8-9

30:8 Remove falsehood and lies ⁵  far from me;

do not give me poverty or riches,

feed me with my allotted portion ⁶  of bread, ⁷ 

30:9 lest I become satisfied and act deceptively ⁸ 

and say, “Who is the Lord?”

Or lest I become poor and steal

and demean ⁹  the name of my God.

Matius 6:19-20

Lasting Treasure

6:19 “Do not accumulate for yourselves treasures on earth, where moth ¹⁰  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.

Matius 13:22

13:22 The ¹¹  seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth ¹²  choke the word, ¹³  so it produces nothing.

Matius 19:23-24

19:23 Then Jesus said to his disciples, “I tell you the truth, ¹⁴  it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, ¹⁵  it is easier for a camel ¹⁶  to go through the eye of a needle ¹⁷  than for a rich person to enter into the kingdom of God.”

Lukas 12:15

12:15 Then ¹⁸  he said to them, “Watch out and guard yourself from ¹⁹  all types of greed, ²⁰  because one’s life does not consist in the abundance of his possessions.”

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ²¹  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²²  began to speak first to his disciples, “Be on your guard against ²³  the yeast of the Pharisees, ²⁴  which is hypocrisy. ²⁵ 

Titus 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ²⁶  so that he will be able to give exhortation in such healthy teaching ²⁷  and correct those who speak against it.

Titus 1:1

Salutation

1:1 From Paul, ²⁸  a slave ²⁹  of God and apostle of Jesus Christ, to further the faith ³⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[10:21]  ¹ tn Heb “there was no silver, it was not regarded as anything in the days of Solomon.”

[62:10]  ² 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]  ³ 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]  ⁴ tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”

[30:8]  ⁵ tn The two words might form a hendiadys: “falsehood and lies” being equivalent to “complete deception.” The word שָׁוְא means “false; empty; vain; to a false purpose.” The second word means “word of lying,” thus “a lying word.” Taken separately they might refer to false intentions and false words.

[30:8]  ⁶ tn The word חֹק (khoq) means “statute”; it is also used of a definite assignment in labor (Exod 5:14; Prov 31:15), or of a set portion of food (Gen 47:22). Here it refers to food that is the proper proportion for the speaker.

[30:8]  ⁷ sn Agur requested an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9.

[30:9]  ⁸ tn The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively; to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a meaning very close to its meaning here).

[30:9]  ⁹ tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.

[6:19]  ¹⁰ 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.

[13:22]  ¹¹ tn Here δέ (de) has not been translated.

[13:22]  ¹² tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[13:22]  ¹³ sn That is, their concern for spiritual things is crowded out by material things.

[19:23]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:24]  ¹⁵ tn Grk “I say to you.”

[19:24]  ¹⁶ tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[19:24]  ¹⁷ sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

[12:15]  ¹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹⁹ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ²⁰ tn 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.

[12:1]  ²¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²³ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²⁴ sn See the note on Pharisees in 5:17.

[12:1]  ²⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[1:9]  ²⁶ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ²⁷ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:1]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”