Ulangan 5:16

5:16 Honor ¹  your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he ²  is about to give you.

Ulangan 30:15-16

30:15 “Look! I have set before you today life and prosperity on the one hand, and death and disaster on the other. 30:16 What ³  I am commanding you today is to love the Lord your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the Lord your God will bless you in the land which you are about to possess. ⁴ 

Ulangan 30:1

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ⁵  I have set before you, you will reflect upon them ⁶  in all the nations where the Lord your God has banished you.

1 Raja-raja 3:13-14

3:13 Furthermore, I am giving ⁷  you what you did not request – riches and honor so that you will be the greatest king of your generation. ⁸  3:14 If you follow my instructions ⁹  by obeying ¹⁰  my rules and regulations, just as your father David did, ¹¹  then I will grant you long life.” ¹² 

Amsal 9:6

9:6 Abandon your foolish ways ¹³  so that you may live, ¹⁴ 

and proceed ¹⁵  in the way of understanding.”

Amsal 9:10-11

9:10 The beginning ¹⁶  of wisdom is to fear the Lord, ¹⁷ 

and acknowledging ¹⁸  the Holy One ¹⁹  is understanding.

9:11 For because ²⁰  of me your days will be many,

and years will be added ²¹  to your life.

[5:16]  ¹ tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.

[5:16]  ² tn Heb “the Lord your God.” See note on “He” in 5:3.

[30:16]  ³ tc A number of LXX mss insert before this verse, “if you obey the commandments of the Lord your God,” thus translating אֲשֶׁר (’asher) as “which” and the rest as “I am commanding you today, to love,” etc., “then you will live,” etc.

[30:16]  ⁴ tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.

[30:1]  ⁵ tn Heb “the blessing and the curse.”

[30:1]  ⁶ tn Heb “and you bring (them) back to your heart.”

[3:13]  ⁷ tn The translation assumes that the perfect tense here indicates that the action occurs as the statement is made.

[3:13]  ⁸ tn Heb “so that there is not one among the kings like you all your days.” The LXX lacks the words “all your days.”

[3:14]  ⁹ tn Heb “walk in my ways.”

[3:14]  ¹⁰ tn Or “keeping.”

[3:14]  ¹¹ tn Heb “walked.”

[3:14]  ¹² tn Heb “I will lengthen your days.”

[9:6]  ¹³ tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).

[9:6]  ¹⁴ tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.

[9:6]  ¹⁵ tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).

[9:10]  ¹⁶ sn The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִׁית (re’shit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).

[9:10]  ¹⁷ tn Heb “fear of the Lord.”

[9:10]  ¹⁸ tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).

[9:10]  ¹⁹ tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the Lord. As J. H. Greenstone says, he is “all-holy” (Proverbs, 94). This is an example of the plural of majesty, one of the honorific uses of the plural (see IBHS 122-23 §7.4.3b).

[9:11]  ²⁰ tn The preposition בּ (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, §247), although it could also be means (Williams, 44, §243).

[9:11]  ²¹ tn The verb וְיוֹסִיפוּ (vÿyosifu) is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.