Deuteronomy 4:40

4:40 Keep his statutes and commandments that I am setting forth ¹  today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the Lord your God is about to give you as a permanent possession.

Deuteronomy 5:16

5:16 Honor ²  your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he ³  is about to give you.

Deuteronomy 5:33

5:33 Walk just as he ⁴  has commanded you so that you may live, that it may go well with you, and that you may live long ⁵  in the land you are going to possess.

Deuteronomy 6:18

6:18 Do whatever is proper ⁶  and good before the Lord so that it may go well with you and that you may enter and occupy the good land that he ⁷  promised your ancestors,

Deuteronomy 11:9

11:9 and that you may enjoy long life in the land the Lord promised to give to your ancestors ⁸  and their descendants, a land flowing with milk and honey.

Deuteronomy 17:20

17:20 Then he will not exalt himself above his fellow citizens or turn from the commandments to the right or left, and he and his descendants will enjoy many years ruling over his kingdom ⁹  in Israel.

Exodus 20:12

20:12 “Honor ¹⁰  your father and your mother, that you may live a long time ¹¹  in the land ¹²  the Lord your God is giving to you.

Psalms 34:12

34:12 Do you want to really live? ¹³ 

Would you love to live a long, happy life? ¹⁴ 

Ephesians 6:3

6:3 “that it may go ¹⁵  well with you and that you will live ¹⁶  a long time on the earth.” ¹⁷ 

Ephesians 6:1

6:1 Children, ¹⁸  obey your parents in the Lord ¹⁹  for this is right.

Ephesians 3:10

3:10 The purpose of this enlightenment is that ²⁰  through the church the multifaceted wisdom ²¹  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

[4:40]  ¹ tn Heb “commanding” (so NRSV).

[5:16]  ² tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.

[5:16]  ³ tn Heb “the Lord your God.” See note on “He” in 5:3.

[5:33]  ⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[5:33]  ⁵ tn Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”

[6:18]  ⁶ tn Heb “upright.”

[6:18]  ⁷ tn Heb “the Lord.” See note on the word “his” in v. 17.

[11:9]  ⁸ tn Heb “fathers” (also in v. 21).

[17:20]  ⁹ tc Heb “upon his kingship.” Smr supplies כִּסֵא (kise’, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech.

[20:12]  ¹⁰ 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]  ¹¹ tn Heb “that your days may be long.”

[20:12]  ¹² 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.

[34:12]  ¹³ tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.

[34:12]  ¹⁴ tn Heb “[Who] loves days to see good?”

[6:3]  ¹⁵ tn Grk “be.”

[6:3]  ¹⁶ tn Grk “will be.”

[6:3]  ¹⁷ sn A quotation from Deut 5:16.

[6:1]  ¹⁸ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ¹⁹ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[3:10]  ²⁰ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ²¹ tn Or “manifold wisdom,” “wisdom in its rich variety.”