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(0.51) (Pro 28:22)

sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.

(0.50) (2Ch 9:22)

tn Heb “King Solomon was greater than all the kings of the earth with respect to wealth and wisdom.”

(0.50) (Pro 10:2)

tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”

(0.50) (Ecc 2:9)

tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

(0.50) (Ecc 2:26)

tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

(0.50) (Ecc 5:10)

tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16).

(0.50) (Isa 2:7)

sn Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17.

(0.50) (Mat 13:22)

tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

(0.50) (Mar 4:19)

tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

(0.43) (Hos 12:8)

tn Heb “I have found wealth for myself.” The verb מָצַא (matsa’, “to find”) is repeated in 12:8 to create a wordplay that is difficult to reproduce in translation. The Israelites have “found” (מָצַא) wealth for themselves (i.e., become wealthy; v. 8a) through dishonest business practices (v. 7). Nevertheless, they claim that no guilt can be “found” (מָצַא) in anything they have done in gaining their wealth (v. 8b).

(0.43) (Gen 24:35)

tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.

(0.43) (Gen 26:13)

tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.

(0.43) (1Ki 10:23)

tn Heb “King Solomon was greater than all the kings of the earth with respect to wealth and with respect to wisdom.”

(0.43) (Pro 10:2)

sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.

(0.43) (Pro 11:16)

sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.

(0.43) (Pro 13:22)

sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

(0.43) (Pro 18:11)

sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.

(0.43) (Pro 27:24)

tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.

(0.43) (Pro 30:22)

sn The expression stuffed with food probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious.

(0.43) (Ecc 6:3)

sn The point of 6:3-6 is that the futility of unenjoyed wealth is worse than the tragedy of being stillborn.



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