Hosea 6:6

6:6 For I delight in faithfulness, not simply in sacrifice;

I delight ¹  in acknowledging God, not simply in whole burnt offerings. ² 

Matthew 15:4-6

15:4 For God said, ³  ‘Honor your father and mother’ ⁴  and ‘Whoever insults his father or mother must be put to death.’ ⁵  15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ⁶  15:6 he does not need to honor his father.’ ⁷  You have nullified the word of God on account of your tradition.

Mark 7:10-13

7:10 For Moses said, ‘Honor your father and your mother,’ ⁸  and, ‘Whoever insults his father or mother must be put to death.’ ⁹  7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ¹⁰  (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify ¹¹  the word of God by your tradition that you have handed down. And you do many things like this.”

Ephesians 6:1

6:1 Children, ¹²  obey your parents in the Lord ¹³  for this is right.

[6:6]  ¹ tn The phrase “I delight” does not appear in the Hebrew text a second time in this verse, but is implied from the parallelism in the preceding line.

[6:6]  ² sn Contrary to popular misunderstanding, Hosea does not reject animal sacrifice nor cultic ritual, and advocate instead obedience only. Rather, God does not delight in ritual sacrifice without the accompanying prerequisite moral obedience (1 Sam 15:22; Pss 40:6-8; 51:16-17; Prov 21:3; Isa 1:11-17; Jer 7:21-23; Hos 6:6; Mic 6:6-8). However, if prerequisite moral obedience is present, he delights in sacrificial worship as an outward expression (Ps 51:19). Presented by a repentant obedient worshiper, whole burnt offerings were “an aroma pleasing” to the Lord (Lev 1:9, 13).

[15:4]  ³ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ⁴ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ⁵ sn A quotation from Exod 21:17; Lev 20:9.

[15:5]  ⁶ tn Grk “is a gift,” that is, something dedicated to God.

[15:6]  ⁷ 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.

[7:10]  ⁸ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ⁹ sn A quotation from Exod 21:17; Lev 20:9.

[7:11]  ¹⁰ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring 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 (L&N 53.22). 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. 10).

[7:13]  ¹¹ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[6:1]  ¹² 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]  ¹³ 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.