Keluaran 20:12

20:12 “Honor ¹  your father and your mother, that you may live a long time ²  in the land ³  the Lord your God is giving to you.

Amsal 1:8

1:8 Listen, ⁴  my child, ⁵  to the instruction ⁶  from ⁷  your father,

and do not forsake the teaching ⁸  from ⁹  your mother.

Yohanes 2:5

2:5 His mother told the servants, “Whatever he tells you, do it.” ¹⁰ 

Yohanes 15:14

15:14 You are my friends ¹¹  if you do what I command you.

[20:12]  ¹ 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]  ² tn Heb “that your days may be long.”

[20:12]  ³ 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.

[1:8]  ⁴ tn The imperative שְׁמַע (shÿma’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.

[1:8]  ⁵ tn Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters – as the expression “the children of (בְּנֵי, bÿne) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.

[1:8]  ⁶ tn Heb “training” or “discipline.” See note on 1:2.

[1:8]  ⁷ tn Heb “of.” The noun אָבִיךָ (’avikha, “of your father”) may be classified as a genitive of source.

[1:8]  ⁸ tn Heb “instruction.” In Proverbs the noun תּוֹרַה (torah) often means “instruction” or “moral direction” rather than “law” (BDB 435 s.v. 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).

[1:8]  ⁹ tn Heb “of.” The noun אִמֶּךָ (’immekha, “of your mother”) may be classified as a genitive of source.

[2:5]  ¹⁰ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[15:14]  ¹¹ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).