Esther 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 

Esther 5:11

5:11 Haman then recounted to them his fabulous wealth, ³  his many sons, ⁴  and how the king had magnified him and exalted him over the king’s other officials and servants.

Proverbs 25:27

25:27 It is not good ⁵  to eat too much honey,

nor is it honorable for people to seek their own glory. ⁶ 

Daniel 4:30

4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence ⁷  by my own mighty strength ⁸  and for my majestic honor?”

John 5:41

5:41 “I do not accept ⁹  praise ¹⁰  from people, ¹¹ 

John 5:44

5:44 How can you believe, if you accept praise ¹²  from one another and don’t seek the praise ¹³  that comes from the only God? ¹⁴ 

John 7:18

7:18 The person who speaks on his own authority ¹⁵  desires ¹⁶  to receive honor ¹⁷  for himself; the one who desires ¹⁸  the honor ¹⁹  of the one who sent him is a man of integrity, ²⁰  and there is no unrighteousness in him.

John 12:43

12:43 For they loved praise ²¹  from men more than praise ²²  from God.

Galatians 1:10

1:10 Am I now trying to gain the approval of people, ²³  or of God? Or am I trying to please people? ²⁴  If I were still trying to please ²⁵  people, ²⁶  I would not be a slave ²⁷  of Christ!

Galatians 5:26

5:26 Let us not become conceited, ²⁸  provoking ²⁹  one another, being jealous ³⁰  of one another.

Galatians 6:13

6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. ³¹ 

Galatians 6:1

Support One Another

6:1 Brothers and sisters, ³²  if a person ³³  is discovered in some sin, ³⁴  you who are spiritual ³⁵  restore such a person in a spirit of gentleness. ³⁶  Pay close attention ³⁷  to yourselves, so that you are not tempted too.

Galatians 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ³⁸  that are opposed to the flesh, for these are in opposition to ³⁹  each other, so that you cannot do what you want.

[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.”

[5:11]  ³ tn Heb “the glory of his riches” (so KJV, NASB); NRSV “the splendor of his riches.”

[5:11]  ⁴ sn According to Esth 9:10 Haman had ten sons.

[25:27]  ⁵ sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”

[25:27]  ⁶ tn Heb “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honey – glory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on Prov 25:27,” VT 20 [1970]: 112-14). G. E. Bryce has “to search out difficult things is glorious” (“Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“Proverbs 25:27 Once Again,” VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking one’s own glory is dishonorable.

[4:30]  ⁷ tn Aram “house.”

[4:30]  ⁸ tn Aram “by the might of my strength.”

[5:41]  ⁹ tn Or “I do not receive.”

[5:41]  ¹⁰ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ¹¹ tn Grk “from men,” but in a generic sense; both men and women are implied here.

[5:44]  ¹² tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹³ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹⁴ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[7:18]  ¹⁵ tn Grk “who speaks from himself.”

[7:18]  ¹⁶ tn Or “seeks.”

[7:18]  ¹⁷ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁸ tn Or “seeks.”

[7:18]  ¹⁹ tn Or “praise”; Grk “glory.”

[7:18]  ²⁰ tn Or “is truthful”; Grk “is true.”

[12:43]  ²¹ tn Grk “the glory.”

[12:43]  ²² tn Grk “the glory.”

[1:10]  ²³ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ²⁴ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁵ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ²⁶ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁷ 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.

[5:26]  ²⁸ tn Or “falsely proud.”

[5:26]  ²⁹ tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”

[5:26]  ³⁰ tn Or “another, envying one another.”

[6:13]  ³¹ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[6:1]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ³³ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ³⁴ tn Or “some transgression” (L&N 88.297).

[6:1]  ³⁵ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ³⁶ tn Or “with a gentle spirit” or “gently.”

[6:1]  ³⁷ tn Grk “taking careful notice.”

[5:17]  ³⁸ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ³⁹ tn Or “are hostile toward” (L&N 39.1).