2 Korintus 3:1

A Living Letter

3:1 Are we beginning to commend ourselves again? We don’t need letters of recommendation to you or from you as some other people do, do we? ¹ 

2 Korintus 5:12

5:12 We are not trying to commend ²  ourselves to you again, but are giving you an opportunity to be proud of us, ³  so that you may be able to answer those who take pride ⁴  in outward appearance ⁵  and not in what is in the heart.

Ayub 12:2

12:2 “Without a doubt you are the people, ⁶ 

and wisdom will die with you. ⁷ 

Amsal 25:27

25:27 It is not good ⁸  to eat too much honey,

nor is it honorable for people to seek their own glory. ⁹ 

Amsal 27:2

27:2 Let another ¹⁰  praise you, and not your own mouth; ¹¹ 

someone else, ¹²  and not your own lips.

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹³  ‘God, I thank ¹⁴  you that I am not like other people: ¹⁵  extortionists, ¹⁶  unrighteous people, ¹⁷  adulterers – or even like this tax collector. ¹⁸ 

Roma 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ¹⁹  of the Gentiles, by word and deed,

[3:1]  ¹ tn The Greek construction anticipates a negative reply (“No, we do not”) which is indicated in the translation by the ‘tag’ at the end, “do we?”

[5:12]  ² tn The present tense of συνιστάνομεν (sunistanomen) has been translated as a conative present.

[5:12]  ³ tn Or “to boast about us.”

[5:12]  ⁴ tn Or “who boast.”

[5:12]  ⁵ tn Or “in what is seen.”

[12:2]  ⁶ tn The expression “you are the people” is a way of saying that the friends hold the popular opinion – they represent it. The line is sarcastic. Commentators do not think the parallelism is served well by this, and so offer changes for “people.” Some have suggested “you are complete” (based on Arabic), “you are the strong one” (based on Ugaritic), etc. J. A. Davies tried to solve the difficulty by making the second clause in the verse a paratactic relative clause: “you are the people with whom wisdom will die” (“Note on Job 12:2,” VT 25 [1975]: 670-71).

[12:2]  ⁷ sn The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it.

[25:27]  ⁸ sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”

[25:27]  ⁹ 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.

[27:2]  ¹⁰ tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.

[27:2]  ¹¹ sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.

[27:2]  ¹² tn “a foreigner”; KJV, ASV, NASB, NRSV “a stranger.”

[18:11]  ¹³ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹⁴ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁵ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹⁶ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁷ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹⁸ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[15:18]  ¹⁹ tn Grk “unto obedience.”