Leviticus 19:3

19:3 Each of you must respect his mother and his father, ¹  and you must keep my Sabbaths. I am the Lord your God.

Leviticus 19:1

Religious and Social Regulations

19:1 The Lord spoke to Moses:

Leviticus 12:1

Purification of a Woman after Childbirth

12:1 The Lord spoke to Moses:

Proverbs 24:21

24:21 Fear the Lord, my child, ²  as well as the king,

and do not associate ³  with rebels, ⁴ 

Ephesians 5:33

5:33 Nevertheless, ⁵  each one of you must also love his own wife as he loves himself, ⁶  and the wife must ⁷  respect ⁸  her husband.

Ephesians 6:5

6:5 Slaves, ⁹  obey your human masters ¹⁰  with fear and trembling, in the sincerity of your heart as to Christ,

Ephesians 6:1

6:1 Children, ¹¹  obey your parents in the Lord ¹²  for this is right.

Ephesians 2:18

2:18 so that ¹³  through him we both have access in one Spirit to the Father.

[19:3]  ¹ tn Heb “A man his mother and his father you [plural] shall fear.” The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, “his father and his mother.” The term “fear” is subject to misunderstanding by the modern reader, so “respect” has been used in the translation. Cf. NAB, NRSV “revere”; NASB “reverence.”

[24:21]  ² tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.

[24:21]  ³ tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (’arav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.

[24:21]  ⁴ tn The form rendered “rebellious” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change” – “those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.

[5:33]  ⁵ tn The translation of πλήν (plhn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384).

[5:33]  ⁶ tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style.

[5:33]  ⁷ tn The ἵνα (Jina) clause was taken as imperatival, i.e., “let the wife respect….”

[5:33]  ⁸ tn The Greek verb φοβέομαι (fobeomai) here has been translated “respect” and the noun form of the word, i.e., φόβος (fobos), has been translated as “reverence” in 5:21.

[6:5]  ⁹ tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[6:5]  ¹⁰ tn Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυρίοις (kuriois) is rendered in English as a possessive pronoun (i.e., “your”) and the prepositional phrase κατὰ σάρκα (kata sarka) is taken as modifying κυρίοις (indicating that the author is referring to human masters) and not modifying the imperative ὑπακούετε (Jupakouete, which would indicate that obedience was according to a human standard or limitation).

[6:1]  ¹¹ 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]  ¹² 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.

[2:18]  ¹³ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).