2 Samuel 8:15

8:15 David reigned over all Israel; he guaranteed justice for all his people. ¹ 

Keluaran 20:12

20:12 “Honor ²  your father and your mother, that you may live a long time ³  in the land ⁴  the Lord your God is giving to you.

Keluaran 21:17

21:17 “Whoever treats his father or his mother disgracefully ⁵  must surely be put to death.

Amsal 30:11

30:11 There is a generation ⁶  who curse their fathers

and do not bless their mothers. ⁷ 

Amsal 30:17

30:17 The eye ⁸  that mocks at a father

and despises obeying ⁹  a mother –

the ravens of the valley will peck it out

and the young vultures will eat it. ¹⁰ 

Yehezkiel 22:7

22:7 They have treated father and mother with contempt ¹¹  within you; they have oppressed the foreigner among you; they have wronged the orphan and the widow ¹²  within you.

Matius 15:4

15:4 For God said, ¹³  ‘Honor your father and mother’ ¹⁴  and ‘Whoever insults his father or mother must be put to death.’ ¹⁵ 

Kisah Para Rasul 23:5

23:5 Paul replied, ¹⁶  “I did not realize, ¹⁷  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹⁸ 

Kisah Para Rasul 23:1

23:1 Paul looked directly ¹⁹  at the council ²⁰  and said, “Brothers, I have lived my life with a clear conscience ²¹  before God to this day.”

Pengkhotbah 2:17

2:17 So I loathed ²²  life ²³  because what

happens ²⁴  on earth ²⁵  seems awful to me;

for all the benefits of wisdom ²⁶  are futile – like chasing the wind.

[8:15]  ¹ tn Heb “and David was doing what is just and fair for all his people.”

[20:12]  ² 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]  ³ tn Heb “that your days may be long.”

[20:12]  ⁴ 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.

[21:17]  ⁵ tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).

[30:11]  ⁶ sn The next four verses all start with the Hebrew expression translated “There is a generation.” This is a series of denunciations of things that are dangerous in society without mentioning specific punishments or proscriptions. The word “generation” as used in this passage refers to a class or group of people.

[30:11]  ⁷ sn The first observation is that there is a segment in society that lacks respect for parents. This uses the antonyms “curse” and [not] “bless” to make the point. To “curse” a parent could include treating them lightly, defaming them, or showing disrespect in general. To “bless” would mean to honor, respect, or enrich in some way, which is what should be done (e.g., Exod 21:17; Prov 20:20).

[30:17]  ⁸ sn The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess (28:22).

[30:17]  ⁹ tn The Hebrew word לִיקֲּהַת (liqqahat, “obeying”) occurs only here and in Gen 49:10; it seems to mean “to receive” in the sense of “receiving instruction” or “obeying.” C. H. Toy suggests emending to “to old age” (לְזִקְנַת, lÿziqnat) of the mother (Proverbs [ICC], 530). The LXX with γῆρας (ghra", “old age”) suggests that a root lhq had something to do with “white hair.” D. W. Thomas suggests a corruption from lhyqt to lyqht; it would have read, “The eye that mocks a father and despises an aged mother” (“A Note on לִיקֲּהַת in Proverbs 30:17,” JTS 42 [1941]: 154-55); this is followed by NAB “or scorns an aged mother.”

[30:17]  ¹⁰ sn The sternest punishment is for the evil eye. The punishment is talionic – eye for eye. The reference to “the valley” may indicate a place where people are not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.

[22:7]  ¹¹ tn Heb “treated lightly, cursed.”

[22:7]  ¹² tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19-21; 26:12-13; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation.

[15:4]  ¹³ 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]  ¹⁴ sn A quotation from Exod 20:12; Deut 5:16.

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

[23:5]  ¹⁶ tn Grk “said.”

[23:5]  ¹⁷ tn Or “know.”

[23:5]  ¹⁸ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:1]  ¹⁹ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ²⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ²¹ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[2:17]  ²² tn Or “I hated.”

[2:17]  ²³ 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]  ²⁴ 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]  ²⁵ tn Heb “under the sun.”

[2:17]  ²⁶ tn Heb “all,” referring here to the relative advantage of wisdom.