Answer

You wrote and cautioned that we must internalize that all abundance is from the Holy One, blessed be He, and that the verses are not what make it happen. I wonder how that fits with the instructions to say this דווקא on Tuesday of the portion of Beshalach, and specifically these verses and not any other verse or a statement in my own words asking for livelihood? And if I say the verses without the translation—which in any case most people do not understand—will that also help? So then the time invested in the translation is a waste, no? In that same time one could say the verses twice more and really become Bill Gates.
Now I wonder what follows from your words: is the segulah for livelihood the recitation of the verses or the turning to the Holy One, blessed be He? Because if that is the segulah, then one can do it in any form and at any time, no?
I also wonder: if livelihood is “guaranteed” to us, as you wrote, how do you know the ways of the Holy One, blessed be He, who grants abundant livelihood to anyone who says something on Tuesday of the portion of Beshalach? And perhaps, after all, this “guarantee” indicates that you do see the verses themselves as the cause and not the Holy One, blessed be He…
 
By the way, did you check whether it works? Did you take a sample group and a control group and measure how the condition of those who said the verses changed, and of those who did not? Do you think that throughout history there were no poor people who tried their luck and remained poor? 
 
Now a bit of halakhic background, really in a nutshell. The Talmud in Shevuot 15b says:
Rabbi Yehoshua ben Levi said these verses and slept. How could he do so? But Rabbi Yehoshua ben Levi said that it is forbidden to be healed through words of Torah! Protection is different.
Meaning: Rabbi Yehoshua ben Levi said verses to protect himself, but the Gemara says that it is forbidden to say verses in expectation of healing (and likewise for livelihood). Simply put, such a thing is forbidden as an accessory of idolatry, as Maimonides ruled in Laws of Idolatry 11:12:
One who whispers over a wound and recites a verse from the Torah, and likewise one who recites over a child so that he not be frightened, or places a Torah scroll or tefillin on a child so that he may sleep—not only are they included among diviners and charmers, they are also among those who deny the Torah, for they make the words of Torah a remedy for the body, whereas they are only remedies for the soul, as it is said: “And they shall be life to your soul.” But a healthy person who recites verses or a psalm from Psalms so that the merit of their recitation will protect him and save him from troubles and harm—this is permitted.
We see that protection is permitted, but healing is forbidden. And in the context of livelihood, it is permitted to say verses so as not to become poor, but not in order to get out of poverty. So it would be good to update the public. See also Maharsha on the Gemara there.
True, some have wanted to distinguish between seeing the verses as healing (or providing livelihood) and using the verses to direct oneself to the Holy One, blessed be He, that He heal and provide livelihood (see Sefer HaChinukh, commandment 512), but as stated, if it is only a use of the verses to turn to the Holy One, blessed be He, then one should not speak of proven segulot and fixed times and “efficacious” verses. When one speaks this way, then it is certainly an accessory of idolatry. And in the Shulchan Arukh, Yoreh De'ah 179:8 and 12, it clearly implies that the matter is completely forbidden in any case. It does not distinguish between different intentions (whether the verses heal or whether the Holy One, blessed be He, acts through the recitation). This is the way of idol worshipers, and therefore it is forbidden regardless of intention, like all idolatry.
However, the Rema writes there:
One who whispers over a wound or over a sick person and spits, and afterward recites a verse from the Torah, has no share in the World to Come. And if he does not spit, there is still at least a prohibition. And if there is danger to life, everything is permitted.
Gloss: And some say that all this is forbidden only when he recites the verse in the holy tongue, but in a foreign language, no. (Rashi in the name of his teacher, and Beit Yosef.) But regarding spitting, it is good to be careful in every case, especially if one mentions the Divine Name, for he has no share in the World to Come (as is implied by the Tur according to Rabbi Yosef). 
From the words of the Rema one can infer that if one says only the translation without the verses, perhaps there is no prohibition in it. 
It is hard to believe that the Holy One, blessed be He, would assist the livelihood and healing of a person who is committing idolatry for that purpose, no? And even if one manages to get around the halakhic prohibition, and perhaps there is no prohibition in the matter, I still find it hard to see that this would really help. Instead, one can simply turn to the Holy One, blessed be He, and ask for what one wants, and not engage in sorcery and divination in these ways (though I wouldn’t build on that either, and this is not the place to elaborate).
 
I will conclude with something I once heard from my late father. There were people in our family who ran after segulot for livelihood, and it did not really work out for them. My father told them that he knows one good, proven segulah for livelihood: go to work (for some reason they didn’t try that one).
 
I am sure that these things are said and circulated with good intentions, as clearly emerges from your words about caring for others, and that is certainly something blessed. My words too are written from the same motivation. Remove the stumbling block from before My people. I cannot promise that whoever listens to me will merit livelihood, but I can tell him that he will probably be spared a prohibition. And I hope that the merit of being careful with the commandments will protect him, so that he merits to go to work and earn an abundant living from his boss.
 
Good luck to all of us.