1 Timotius 5:2

5:2 older women as mothers, and younger women as sisters – with complete purity.

1 Timotius 5:17

5:17 Elders who provide effective leadership ¹  must be counted worthy ²  of double honor, ³  especially those who work hard in speaking ⁴  and teaching.

Keluaran 20:12

20:12 “Honor ⁵  your father and your mother, that you may live a long time ⁶  in the land ⁷  the Lord your God is giving to you.

Matius 15:6

15:6 he does not need to honor his father.’ ⁸  You have nullified the word of God on account of your tradition.

Matius 15:1

Breaking Human Traditions

15:1 Then Pharisees ⁹  and experts in the law ¹⁰  came from Jerusalem ¹¹  to Jesus and said, ¹² 

Matius 2:6

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ¹³ 

Matius 2:1

The Visit of the Wise Men

2:1 After Jesus was born in Bethlehem ¹⁴  in Judea, in the time ¹⁵  of King Herod, ¹⁶  wise men ¹⁷  from the East came to Jerusalem ¹⁸ 

Pengkhotbah 2:17

2:17 So I loathed ¹⁹  life ²⁰  because what

happens ²¹  on earth ²²  seems awful to me;

for all the benefits of wisdom ²³  are futile – like chasing the wind.

Pengkhotbah 3:7

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

[5:17]  ¹ tn Grk “who lead well.”

[5:17]  ² tn Or “deserving.”

[5:17]  ³ tn Like the similar use of “honor” in v. 3, this phrase
denotes both respect and remuneration: “honor plus honorarium.”

[5:17]  ⁴ tn Or “in preaching”; Grk “in word.”

[20:12]  ⁵ tn The verb כַּבֵּד (kabbed) is a Piel imperative; it calls for people to give their parents the respect and honor that is appropriate for them. It could be paraphrased to say, give them the weight of authority that they deserve. Next to God, parents were to be highly valued, cared for, and respected.

[20:12]  ⁶ tn Heb “that your days may be long.”

[20:12]  ⁷ sn The promise here is national rather than individual, although it is certainly true that the blessing of life was promised for anyone who was obedient to God’s commands (Deut 4:1, 8:1, etc.). But as W. C. Kaiser (“Exodus,” EBC 2:424) summarizes, the land that was promised was the land of Canaan, and the duration of Israel in the land was to be based on morality and the fear of God as expressed in the home (Deut 4:26, 33, 40; 32:46-47). The captivity was in part caused by a breakdown in this area (Ezek 22:7, 15). Malachi would announce at the end of his book that Elijah would come at the end of the age to turn the hearts of the children and the parents toward each other again.

[15:6]  ⁸ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[15:1]  ⁹ sn See the note on Pharisees in 3:7.

[15:1]  ¹⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:1]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:1]  ¹² tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.

[2:6]  ¹³ sn A quotation from Mic 5:2.

[2:1]  ¹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:1]  ¹⁵ tn Grk “in the days.”

[2:1]  ¹⁶ sn King Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[2:1]  ¹⁷ sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).

[2:1]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:17]  ¹⁹ tn Or “I hated.”

[2:17]  ²⁰ tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.

[2:17]  ²¹ tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.

[2:17]  ²² tn Heb “under the sun.”

[2:17]  ²³ tn Heb “all,” referring here to the relative advantage of wisdom.