Ester 1:4

1:4 He displayed the riches of his royal glory and the splendor of his majestic greatness for a lengthy period of time ¹  – a hundred and eighty days, to be exact! ² 

Kejadian 31:1

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ³  “Jacob has taken everything that belonged to our father! He has gotten rich ⁴  at our father’s expense!” ⁵ 

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 ⁶  in their wealth

and boast ⁷  in their great riches.

Mazmur 49:16-17

49:16 Do not be afraid when a man becomes rich ⁸ 

and his wealth multiplies! ⁹ 

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

his wealth will not follow him down into the grave. ¹⁰ 

Yesaya 10:8

10:8 Indeed, ¹¹  he says:

“Are not my officials all kings?

Yeremia 9:23-24

9:23 ¹² The Lord says,

“Wise people should not boast that they are wise.

Powerful people should not boast that they are powerful. ¹³ 

Rich people should not boast that they are rich. ¹⁴ 

9:24 If people want to boast, they should boast about this:

They should boast that they understand and know me.

They should boast that they know and understand

that I, the Lord, act out of faithfulness, fairness, and justice in the earth

and that I desire people to do these things,” ¹⁵ 

says the Lord.

Daniel 4:30

4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence ¹⁶  by my own mighty strength ¹⁷  and for my majestic honor?”

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ¹⁸  “Children, how hard it is ¹⁹  to enter the kingdom of God!

Lukas 12:19-20

12:19 And I will say to myself, ²⁰  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ²¹  will be demanded back from ²²  you, but who will get what you have prepared for yourself?’ ²³ 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ²⁴  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²⁵  began to speak first to his disciples, “Be on your guard against ²⁶  the yeast of the Pharisees, ²⁷  which is hypocrisy. ²⁸ 

Titus 1:1

Salutation

1:1 From Paul, ²⁹  a slave ³⁰  of God and apostle of Jesus Christ, to further the faith ³¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[1:4]  ¹ tn Heb “many days” (so KJV, ASV); NASB, NRSV “for many days.”

[1:4]  ² tn The words “to be exact!” are not in the Hebrew text but have been supplied in the translation to bring out the clarifying nuance of the time period mentioned. Cf. KJV “even an hundred and fourscore days.”

[31:1]  ³ tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ⁴ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ⁵ tn Heb “and from that which belonged to our father he has gained all this wealth.”

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

[49:6]  ⁷ tn The imperfect verbal form emphasizes their characteristic behavior.

[49:16]  ⁸ 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]  ⁹ tn Heb “when the glory of his house grows great.”

[49:17]  ¹⁰ tn Heb “his glory will not go down after him.”

[10:8]  ¹¹ tn Or “For” (KJV, ASV, NASB, NRSV).

[9:23]  ¹² 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]  ¹³ tn Or “Strong people should not brag that they are strong.”

[9:23]  ¹⁴ tn Heb “…in their wisdom…in their power…in their riches.”

[9:24]  ¹⁵ tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the Lord, do faithfulness, justice, and righteousness in the earth for/that I delight in these.” It is uncertain whether the Hebrew particle כִּי (ki) before the clause “I delight in these things” is parallel to the כִּי introducing the clause “that I, the Lord, act…” or causal giving the grounds for the Lord acting the way he does. In the light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord not mere lip service, it is probable that the clauses are parallel. For the use of כִּי to introduce clauses of further definition after a direct object as here see GKC 365 §117.h and see BDB 393 s.v. יָדַע Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people see Hos 6:6, Mic 6:8.

[4:30]  ¹⁶ tn Aram “house.”

[4:30]  ¹⁷ tn Aram “by the might of my strength.”

[10:24]  ¹⁸ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ¹⁹ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

[12:19]  ²⁰ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ²¹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ²² tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ²³ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:1]  ²⁴ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²⁶ 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]  ²⁷ sn See the note on Pharisees in 5:17.

[12:1]  ²⁸ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[1:1]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”