2 Samuel 9:6

9:6 When Mephibosheth son of Jonathan, the son of Saul, came to David, he bowed low with his face toward the ground. ¹  David said, “Mephibosheth?” He replied, “Yes, at your service.” ² 

Ester 3:2

3:2 As a result, ³  all the king’s servants who were at the king’s gate were bowing and paying homage to Haman, for the king had so commanded. However, Mordecai did not bow, ⁴  nor did he pay him homage.

Matius 21:37

21:37 Finally he sent his son to them, ⁵  saying, ‘They will respect my son.’

Efesus 5:33

5:33 Nevertheless, ⁶  each one of you must also love his own wife as he loves himself, ⁷  and the wife must ⁸  respect ⁹  her husband.

Ibrani 12:9

12:9 Besides, we have experienced discipline from ¹⁰  our earthly fathers ¹¹  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ¹² 

[9:6]  ¹ tn Heb “he fell on his face and bowed down.”

[9:6]  ² tn Heb “Look, your servant.”

[3:2]  ³ tn Heb “and” (so KJV, NASB, NRSV). Other modern English versions leave the conjunction untranslated here (NAB, NIV, NCV, NLT).

[3:2]  ⁴ sn Mordecai did not bow. The reason for Mordecai’s refusal to bow before Haman is not clearly stated here. Certainly the Jews did not refuse to bow as a matter of principle, as though such an action somehow violated the second command of the Decalogue. Many biblical texts bear witness to their practice of falling prostrate before people of power and influence (e.g., 1 Sam 24:8; 2 Sam 14:4; 1 Kgs 1:16). Perhaps the issue here was that Haman was a descendant of the Amalekites, a people who had attacked Israel in an earlier age (see Exod 17:8-16; 1 Sam 15:17-20; Deut 25:17-19).

[21:37]  ⁵ sn The owner’s decision to send his son represents God sending Jesus.

[5:33]  ⁶ 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]  ⁷ 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]  ⁸ tn The ἵνα (Jina) clause was taken as imperatival, i.e., “let the wife respect….”

[5:33]  ⁹ 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.

[12:9]  ¹⁰ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ¹¹ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ¹² tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).