John 5:41

5:41 “I do not accept ¹  praise ²  from people, ³ 

John 5:44

5:44 How can you believe, if you accept praise ⁴  from one another and don’t seek the praise ⁵  that comes from the only God? ⁶ 

Matthew 6:2

6:2 Thus whenever you do charitable giving, ⁷  do not blow a trumpet before you, as the hypocrites do in synagogues ⁸  and on streets so that people will praise them. I tell you the truth, ⁹  they have their reward.

Matthew 23:5-7

23:5 They ¹⁰  do all their deeds to be seen by people, for they make their phylacteries ¹¹  wide and their tassels ¹²  long. 23:6 They ¹³  love the place of honor at banquets and the best seats in the synagogues ¹⁴  23:7 and elaborate greetings ¹⁵  in the marketplaces, and to have people call them ‘Rabbi.’

Luke 16:15

16:15 But ¹⁶  Jesus ¹⁷  said to them, “You are the ones who justify yourselves in men’s eyes, ¹⁸  but God knows your hearts. For what is highly prized ¹⁹  among men is utterly detestable ²⁰  in God’s sight.

Psalms 22:29

22:29 All of the thriving people ²¹  of the earth will join the celebration and worship; ²² 

all those who are descending into the grave ²³  will bow before him,

including those who cannot preserve their lives. ²⁴ 

Psalms 22:1

Psalm 22 ²⁵ 

For the music director; according to the tune “Morning Doe;” ²⁶  a psalm of David.

22:1 My God, my God, why have you abandoned me? ²⁷ 

I groan in prayer, but help seems far away. ²⁸ 

Psalms 2:6

2:6 “I myself ²⁹  have installed ³⁰  my king

on Zion, my holy hill.”

[5:41]  ¹ tn Or “I do not receive.”

[5:41]  ² tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ³ tn Grk “from men,” but in a generic sense; both men and women are implied here.

[5:44]  ⁴ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

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

[5:44]  ⁶ 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.

[6:2]  ⁷ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ⁸ sn See the note on synagogues in 4:23.

[6:2]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:5]  ¹⁰ tn Here δέ (de) has not been translated.

[23:5]  ¹¹ sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ¹² tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[23:6]  ¹³ tn Here δέ (de) has not been translated.

[23:6]  ¹⁴ sn See the note on synagogues in 4:23.

[23:7]  ¹⁵ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[16:15]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹⁸ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁹ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ²⁰ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[22:29]  ²¹ tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ²² tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ²³ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ²⁴ tn Heb “and his life he does not revive.”

[22:1]  ²⁵ sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.

[22:1]  ²⁶ tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.

[22:1]  ²⁷ sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).

[22:1]  ²⁸ tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.

[2:6]  ²⁹ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ³⁰ tn Or perhaps “consecrated.”