1 Petrus 5:5

5:5 In the same way, you who are younger, ¹  be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. ² 

Keluaran 20:12

20:12 “Honor ³  your father and your mother, that you may live a long time ⁴  in the land ⁵  the Lord your God is giving to you.

Imamat 19:32

19:32 You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the Lord.

Imamat 19:1

Religious and Social Regulations

19:1 The Lord spoke to Moses:

1 Samuel 15:30

15:30 Saul ⁶  again replied, “I have sinned. But please honor me before the elders of my people and before Israel. Go back with me so I may worship the Lord your God.”

Roma 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Roma 13:7

13:7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Filipi 2:3

2:3 Instead of being motivated by selfish ambition ⁷  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁸  any affection or mercy, ⁹ 

Titus 1:1

Salutation

1:1 From Paul, ¹⁰  a slave ¹¹  of God and apostle of Jesus Christ, to further the faith ¹²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[5:5]  ¹ sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.

[5:5]  ² sn A quotation from Prov 3:34 (cf. Jas 4:6).

[20:12]  ³ 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]  ⁴ tn Heb “that your days may be long.”

[20:12]  ⁵ 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.

[15:30]  ⁶ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[2:3]  ⁷ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[2:1]  ⁸ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:1]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹² tn Grk “for the faith,” possibly, “in accordance with the faith.”