what does it mean to honor your mother and father

One of the Ten Commandments

"Honour thy male parent and thy mother" (Hebrew: כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ) is one of the 10 Commandments in the Hebrew Bible. The commandment is generally regarded in Protestant and Jewish sources as the fifth in both the listing in Exodus 20:1–21 and in Deuteronomy (Dvarim) 5:i–23. Catholics and Lutherans count this equally the fourth.^[i]

These commandments were enforced as police in many jurisdictions, and are still considered enforceable law past some.^{[ii] [3] [iv] [5]} Exodus 20:1 describes the Ten Commandments as being spoken past Yahweh, inscribed on two rock tablets by the finger of God,^[vi] broken by Moses, and rewritten on replacement stones by the Lord.

Hebrew Bible [edit]

כבד את־אביך ואת־אמך למען יארכון ימיך על האדמה אשר־יהוה אלהיך נתן לך‎
Kabbēḏ 'eṯ-'āḇîḵā wə'eṯ-'immeḵā ləma'an ya'ăriḵûn yāmeyḵā 'al hā'ăḏāmāh 'ăšer-Yəhwāh 'ĕlōheyḵā nōṯēn lāḵ.
Accolade your male parent and your mother, so that you lot may alive long in the land the LORD your God is giving yous.

—Exodus 20:12 (NIV)

In the Torah, keeping this commandment was associated with private benefit^[7] and with the ability of the nation of Israel to remain in the country to which God was leading them.^{[viii] [9]} Dishonouring parents by striking or cursing them was punishable by decease^[x] and then the clause "so that you may live long" could be interpreted as "so that you lot are not put to death". In the Talmud, the commandment to laurels ane'due south human parents is compared to honoring God.^{[11] [12]} Co-ordinate to the prophet Malachi, God makes the analogy himself:

"A son honours his father, and a retainer his chief. If I am a male parent, where is the honour due me? If I am a principal, where is the respect due me?" says the LORD Almighty. "It is you lot, O priests, who testify antipathy for my name. Merely you lot ask, 'How have we shown contempt for your name?'"

—Malachi 1:6 (NIV)

Judaism [edit]

What constitutes "laurels?" 1 must provide them with food and drink and wearable. 1 should bring them dwelling house and accept them out, and provide them with all their needs cheerfully.

—Kitzur Shulchan Aruch 143:7

The commandment to honour one'south human parents is compared to honouring God, for i owes their existence to their father and their mother.

...Honor the body that bore thee, and the breasts that gave thee suck, maintain thy parents, for thy parents took part in thy cosmos." For human owes his existence to God, to his father, and to his mother, in that he receives from each of his parents five of the parts of his torso, and 10 from God. The bones, the veins, the nails, the brain, and the white of the eye come from the male parent. The mother gives him peel, mankind, blood, hair, and the student of the eye. God gives him the following: breath, soul, light of eyebrow, sight, hearing, spoken communication, affect, sense, insight, and agreement...but if people do non honor their parents, God say: "It is good that I practise not dwell among men, or they would take treated Me superciliously, too."^[13]

— Legends of the Jews Vol. III

The Talmud says that since there are three partners in the creation of a person (God and two parents), award showed to parents is the aforementioned equally laurels shown to God.^[xiv] It also compares a number of similarly constructed passages from the Torah and concludes that honour toward parents and laurels toward God are intentionally equated:

Our Rabbis taught: Information technology says, 'Honor your father and your mother' (Exodus 20:12), and information technology says, 'Honor God with your wealth' (Proverbs 3:ix). By using the same terminology, the Torah compares the honour yous owe your father and female parent to the award you have to give to the Almighty. It too says, 'Every person must respect his mother and his begetter' (Leviticus 19:iii), and it says, 'God your Lord yous shall respect, Him you shall serve' (Deuteronomy 10:20). Hither the aforementioned word, respect, is used. The Torah equates the respect yous owe your parents with the respect you must show God. Furthermore, it says, 'Whoever curses his begetter or mother shall be put to expiry (Exodus 21:17). And furthermore, it says, 'Anyone that curses God shall bear his sin' (Leviticus 24.–xv). Past using the same terms the Torah compares blasphemous of parents with cursing the Almighty.^[xv]

—Talmud Kiddushin 31

Because honouring parents is part of honouring God, the mitzvah does not depend on the worthiness of the parent: "Even if his father is wicked and a sinner, he must fear and revere him ... A convert to Judaism must non expletive or despise his non-Jewish begetter." (Kitzur Shulchan Aruch 143:13,25)

It also requires honour to ane'south stepparents^{[16] [17]} or an older sibling who is raising ane,^[18] and one'due south teachers,^[19] though 1 has a greater obligation to laurels a parent than a grandparent.^[20]

The commandment is repeated eight times throughout the bible.^{[ citation needed ] [21]}

Historical beliefs [edit]

Keeping this commandment was associated past the Israelites with the ability of the nation of Israel to remain in the state to which God was leading them.^{[viii] [9]} According to the Torah, striking or cursing 1's father or female parent was punishable by immediate expiry.^[x] In Deuteronomy, a procedure is described for parents to bring a persistently disobedient son to the city elders for death by stoning.^[22]

Honouring one's parents is also described in the Torah as an analogue to honouring God.^[23] According to the prophet Jeremiah, God refers to himself every bit Begetter to State of israel,^[24] and co-ordinate to the prophet Isaiah, God refers to State of israel as his sons and daughters.^[25] According to the prophet Malachi, God calls for similar laurels.^[26]

According to Jeremiah, God blessed the descendants of Rechab^[27] for obeying their forefather'south command to not potable wine and uses the family as a counterexample to Israel's failure to obey his command to non worship other gods:

"Will y'all not learn a lesson and obey my words?" declares the LORD. "Jonadab son of Recab ordered his sons not to drink vino and this command has been kept. To this day they do not drink wine, considering they obey their forefather's control. Only I take spoken to y'all again and once more, still you lot have not obeyed me. Once again and again I sent all my servants the prophets to you. They said, 'Each of you must plow from your wicked ways and reform your actions; practice not follow other gods to serve them. So you will live in the land I have given to you and your fathers.' But yous have not paid attention or listened to me. The descendants of Jonadab son of Recab have carried out the control their forefather gave them, simply these people accept not obeyed me."

—Jeremiah 35:12–16 (NIV)

Precedence [edit]

Co-ordinate to the Mishneh Torah, this commandment requires ane to laurels both of 1'due south parents as; there is no greater weight given to either the father or the mother. While in some parts of scripture, the father is stated beginning, in others, the female parent comes offset. This shows that the honour due to each is equal.^{[28] [29]}

While Jewish pedagogy holds that a married woman must honour her married man, there are also guidelines for how she may continue to honor her parents:

Information technology is the duty of both men and women to award their parents. Nevertheless, a married woman, who owes devotion to her husband, is exempt from the precept of honouring her parents. Yet, she is obliged to do for the parents, all she can, if her hubby does non object.

—Kitzur Shulchan Aruch 143:17

Requirements [edit]

The commandment requires one to obey one's parents when the command given by a parent is reasonable and permissible under Jewish police. For example, if a parent asks a child to bring him/her water, he/she must obey. Considering honouring God is above all mitzvot, if a parent asks a kid to break a law of the Torah, he/she must refuse to obey.^[12]

Everything that your father says to you, you are obliged to obey. But if he says to you: "Let us bow down to idols", yous must non obey him, lest you become an apostate.

—Midrash, Yalkut Shimoni, Proverbs 960

I am the Lord your God, and both you and your parents are equally bound to laurels Me, therefore, you must not hearken to them to disregard My word.

—Kitzur Shulchan Aruch 143:15

A child is non required to obey if a parent says that he/she must marry a particular person, or must non marry a person he/she wishes to marry, provided the spousal relationship is permissible past Jewish law.^{[xxx] [31]}

A child who is travelling has an obligation to communicate with his/her parents to let them know he/she is prophylactic in order to prevent them from worrying.^[32]

A child must continue to accolade his/her parent after their deaths. This can be done by reciting Kaddish for 11 months and on the yarzeit (anniversary of the parent's death), and by donating charity in the memory of the parent. The study of the Torah is also considered to exist reverence toward a parent, for information technology shows that a parent raised a worthy child.^[33]

A child must never put a parent to shame, or speak arrogantly to a parent.^[33] A person who is told to do something past his/her mother for which his father does not like the upshot is non permitted to tell his/her begetter that his/her mother said to do that. This is because this could pb to his/her father cursing his/her mother.^[34] A child is non permitted to interrupt or contradict a parent, or to disturb a parent's sleep.^[35]

New Attestation [edit]

Ruth honoured her widowed mother-in-police Naomi. Simeon Solomon, 1860.

In the gospels, Jesus affirmed the importance of honouring one'southward father and mother (Matthew fifteen:1–9, Matthew 19:17–xix, Mark 10:17–19, Luke xviii:18–21) Paul quotes the commandment in his letter to the church building in Ephesus:

Children, obey your parents in the Lord, for this is right. "Honor your father and female parent" (this is the showtime commandment with a promise), "that it may go well with you and that y'all may live long in the land." (Ephesians 6:1–ii, ESV. See also Colossians 3:20)

—Ephesians 6:1–2 (ESV)

In his messages to the Romans and Timothy, Paul describes disobedience to parents every bit a serious sin (Romans 1:29–31, 2 Timothy 3:2).

The words of Jesus and the teaching of Paul point that adult children remain obligated to honour their parents by providing for material needs. In the gospels, Jesus is portrayed as angry with some people who avoided materially providing for their parents past claiming the money they would have used was given to God (Matthew 15:3–8, Mark seven:nine–12. In these passages, Jesus quotes Isaiah 29:13) Co-ordinate to the Gospel of John, when Jesus was on the cross, he provided for his female parent, Mary, past giving the Apostle John the accuse to treat her, which John accepted.^[36]

Co-ordinate to the gospel of Matthew, the obligation to honour one's parents is bounded by one'due south obligation to God: "Whoever loves father or mother more than me is non worthy of me." (Matthew 10:37 ESV) Such boundaries, and the primacy of the first commandment itself, lead scholars to conclude that honouring one's parents does not include breaking God'southward law (i.e., committing a sin) at the behest of a parent.^{[37] [38]}

Paul's instructions to Timothy regarding the physical care of widows include the following:

Just if a widow has children or grandchildren, these should learn starting time of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God.

—i Timothy 5:4 (NIV)

Christian [edit]

Catholicism [edit]

The import of honouring father and mother is based on the divine origin of the parental role:

The divine fatherhood is the source of human fatherhood. (Ephesians 3:14) This is the foundation of the laurels owed to parents. ... It is required past God's commandment. (Exodus xx:12) Respect for parents (filial piety) derives from gratitude toward those who, by the gift of life, their love and their piece of work, have brought their children into the world and enabled them to grow in stature, wisdom, and grace.^[39]

According to the teachings of the Catholic Church building, the commandment to honour begetter and mother reveals God's desired social club of clemency – first God, then parents, so others.^[xl] Keeping the commandment to accolade begetter and mother brings both spiritual and temporal rewards of peace and prosperity, while failure to accolade parents harms the individual also equally society.^[41] The pervasive societal effect of obedience or defiance to this control is attributed to the status of the family as the cardinal building cake of club:

The family is the original cell of social life. ...Potency, stability, and a life of relationships within the family unit constitute the foundations for freedom, security, and fraternity inside society. The family unit is the community in which, from babyhood, 1 tin learn moral values, begin to honour God and brand proficient use of liberty. Family life is an initiation into life in lodge.^[42]

The Gospel of Luke notes that, as a child, Jesus was obedient to his earthly parents. For a child in the home, the commandment to laurels parents is comprehensive, excluding immoral actions. Grown children, while not obligated to obedience in the same fashion, should continue to afford respect for parental wishes, communication and teaching.^[43] "Filial respect is shown by true docility and obedience. 'My son, go along your begetter'due south commandment, and forsake non your mother's teaching. ... When yous walk, they will lead you; when you lie down, they will watch over y'all...'" (Proverbs 6:twenty–22)^[44]

The Church teaches that adult children have a duty to honor their parents by providing "fabric and moral back up in former age and in times of illness, loneliness, or distress".^[45] This laurels should exist based on the son or daughter's gratitude for the life, love and effort given by the parents and motivated by the desire to pay them back in some measure.^[46]

The principle of the commandment is extended to the duty to honour others indirect say-so, such every bit teachers, and employers. ^[47] The commandment to award male parent and mother also forms a basis for charity to others when each person is seen, ultimately, every bit "a son or daughter of the Ane who wants to be called 'our Father'."^[48] Thus, charitable actions are viewed as extensions of the honour owed to the heavenly Father.

Orthodox Church [edit]

Father Seraphim Stephens sees "Honor" defined as "Love and Respect", and notes that this commandment is positioned between those that accost one's obligations to God and those that relate to how one treats others. "It conspicuously lays the foundation of our relationship to God and to all other people."^[49] Richard D. Andrews points out that, "Every time we exercise something good, only, pure, holy, we bring honor to our parents."^[fifty]

Protestantism [edit]

John Calvin describes the sacred origin of the role of the human father (which thus demands honour). The analogy betwixt the honour of parents and the laurels of God himself is further strengthened by this agreement that earthly fatherhood is derived from God's Fatherhood. Thus the duty to honour does not depend on whether the parent is particularly worthy. However, Calvin acknowledges that some fathers are outright wicked and emphasizes in that location is no excuse for sin in the name of honouring a parent, calling the notion "absurd".^[51]

Since, therefore, the name of Father is a sacred ane, and is transferred to men by the peculiar goodness of God, the dishonouring of parents redounds to the dishonour of God Himself, nor can anyone despise his father without being guilty of an offence confronting God, (sacrilegious.) If any should object that there are many ungodly and wicked fathers whom their children cannot regard with laurels without destroying the distinction between good and evil, the reply is easy, that the perpetual law of nature is not subverted past the sins of men; and therefore, still unworthy of honour a begetter possibly, that he still retains, inasmuch equally he is a father, his right over his children, provided it does non in anywise derogating from the judgement of God; for it is too absurd to think of absolving under whatsoever pretext the sins which are condemned by His Law; nay, it would be a base of operations profanation to misuse the proper name of father for the covering of sins.^[52]

—John Calvin, Commentary on Exodus 20:12 and Deuteronomy 5:16

The commentary of John Wesley on the commandment to honor father and female parent is consistent with the interpretation in the Catechism of the Catholic Church building. He summarizes the deportment that limited honor as follows: ane. Inward esteem of them, outwardly expressed 2. Obedience to their lawful commands (Ephesians 6:i–iii), three. Submission to their rebukes, instructions and corrections, 4. Acting with consideration of parental advice, management and consent, five. Giving condolement and providing for the physical needs of aged parents.^{[53] [54]} Like the Catechism, Wesley also teaches that the commandment includes honouring others in legitimate secular authority. He likewise encourages people toward honour of those in spiritual leadership with the question, "Take ye all obeyed them that sentinel over your souls, and esteemed them highly in beloved for their work'due south sake?" This question is reminiscent of Paul's statements to the church in Galatia and to Timothy.^[55]

Matthew Henry explains that the commandment to accolade father and mother applies not only to biological parents merely also to those who fulfil the role of mother or father. He uses the example of Esther honouring her guardian and cousin Mordecai:

Mordecai being Esther's guardian or pro-parent, we are told ... How respectful she was to him. Though in relation she was his equal, however, being in age and dependence his junior, she honoured him as her father—did his commandment, 5. 20. This is an example to orphans; if they fall into the hands of those who honey them and take care of them, allow them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honour and obey their guardians.^[56]

—Matthew Henry, Commentary on Esther two

Esther and Mordecai writing the second letter of Purim. Arent de Gelder, ca. 1685. Oil on sheet, RISD Museum of Fine art, Providence RI

The commandment itself encourages obedience "so that you may savor long life and that it may go well with you".^[57] Henry, Wesley and Calvin affirm the applicability of this promise for all who keep the commandment, though each notes that for the New Testament Christian, the promise may be fulfilled equally earthly rewards and/or heavenly rewards, every bit God sees fit in his wisdom and honey for the individual.

In his commentary, Calvin notes the harsh consequences required in Exodus and Leviticus for specific failures to keep the commandment. Those who struck or cursed a parent were to be sentenced to expiry.^[58] Persistently disobedient sons were to exist brought before the city elders and stoned by the whole customs if the parents' testimony was judged to exist accurate.^[59] Calvin writes that God knew death penalty for these offences would seem harsh and exist difficult to pronounce, fifty-fifty for those responsible for adjudicating the situation. This is why, he argues, the text specifically places responsibility for the consequences on the offender. The severity of the sentence emphasized the importance of removing such behaviour from the community and deterring others who might imitate it.^[60]

Although Calvin refers generally to fathers in his commentary on the commandment to laurels father and mother, he writes about the beginning that the commandment mentions both parents on purpose.^[52] Equally described above, Proverbs supports the value of guidance from both father and mother,^[61] and Paul specified that children should provide for their ain widowed mothers and grandmothers, "which is pleasing to God".^[62]

Just as "honour" involves offering profound respect, the opposite of honouring someone is to trivialize him, equally if of no importance.^[36]

Respect is not something based solely on personal or professional qualifications, just also on the position that God has given that person. In i Samuel 26 David spares Saul's life, even at the risk of losing his own, submitting to the authority God had placed over him as anointed king.^[36]

Rewards for compliance [edit]

This commandment is singled-out from the others in that a promise is attached to it: "...and then that you may live long in the land the Lord your God is giving you."^[63] Deuteronomy 5:sixteen amplifies this: "...that your days may be prolonged, and that information technology may be well with y'all, in the state which the Lord your God is giving you." ^[64]

Consequences of disobedience [edit]

As with most terms of the covenant between God and Israel, there are consequences for disobedience as well equally rewards for obedience:

But every bit the reward for honouring father and female parent is very great, the punishment for transgressing it is very great. And the one who afflicts his parents causes the shechinah [presence of God] to separate from him and harsh decrees fall upon him and he is given many sufferings. And even if life smiles on him in this life, he volition surely exist punished in the World to Come.

—Kitzur Shulchan Aruch 143:4

Run into also [edit]

• Biblical police force in Christianity
• Filial piety
• Pietas

References [edit]

1. ^ ''Ten Commandments,'' New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1174–1175
2. ^ Posner, Richard A., How Judges Remember, Harvard University Press, 2008, p. 322
3. ^ Bromiley, Geoffrey West., The International Standard Bible Encyclopedia, 1988, p. 117
4. ^ Williams, J. Rodman. Renewal theology: systematic theology from a charismatic perspective, 1996 p. 240
5. ^ Jersild, Paul T., Making moral decisions: a Christian approach to personal and social ethics, 1991, p. 24
6. ^ Catechism of the Catholic Church building, §2056, 2003, Doubleday Religion, ISBN 0-385-50819-0
7. ^ Matthew Henry's Concise Commentary on Exodus 20:12 read online and on Ephesians half-dozen:i–4 read online (both accessed 31 August 2009).
8. ^ ^{a b} Commentary on Exodus xx:12, The Jewish Study Bible: Tanakh Translation, Berlin, Adele; Brettler, Marc Zvi, and Fishbane, Michael, eds. Oxford University Press. 2004 ISBN 0-19-529751-2.
9. ^ ^{a b} See too Deuteronomy vi:3–4
10. ^ ^{a b} Exodus 21:fifteen,17, Leviticus 20:9. Run across also Deuteronomy 27:16 and Proverbs 20:20.
11. ^ Mishneh Torah, Shoftim, Mamrim 6:ane
12. ^ ^{a b} Kitzor Shulchan Aruch Yoreh Deah 143:i
13. ^ Ginzberg, Louis (1909). The Legends of the Jews Vol 3 : The Other Commandments Revealed On Sinai (Translated past Henrietta Szold) Philadelphia: Jewish Publication Society.
14. ^ Talmud Kiddushin 31
15. ^ (see as well Kitzur Shulchan Aruch 143:i and Sefer Maalot ha Middot)
16. ^ Mishneh Torah, Shoftim, Mamrim 6:17
17. ^ Kitzor Shulchan Aruch Yoreh Deah 143:19
18. ^ Plaut, W. Gunther and Stein, David E. The Torah: A Modern Commentary (p. 504) 2005 (revised). Union for Reformed Judaism ISBN 0-8074-0883-2 view on Google Books
19. ^ Rossel, Seymour. The Torah: Portion by Portion (p. 298) 2007. Torah Aura Productions. ISBN 1-891662-94-five view on Google Books
20. ^ Isaacs, Ronald H. The Jewish Volume of Etiquette (p. 133) 1998. Jason Aronson. ISBN 0-7657-5995-0 view on Google Books
21. ^ Exodus 21:11; Deuteronomy 5:xvi; Leviticus xix:3;
22. ^ Deuteronomy 21:18–21. Note that the reference to the son being a drunkard would suggest that he is not a small child.
23. ^ Commentary on Exodus 20:12, The Jewish Study Bible: Tanakh Translation
24. ^ Jeremiah 31:nine
25. ^ Isaiah 43:6
26. ^ Malachi 1:6 (NIV)
27. ^ This family unit is offset introduced in 2 Kings 10:15–31
28. ^ Mishneh Torah, Shoftim, Mamrim 6:2
29. ^ Shulchan Aruch Yoreh Deah 240:14
30. ^ Isaacs, The Jewish Volume of Etiquette (p. 132)
31. ^ Donin, Hayim Halevy. To be a Jew: A Guide to Jewish Observance in Gimmicky Life. (p. 129) 1991 Basic Books. ISBN 0-465-08632-ii view on Google Books
32. ^ Sefer Chassidim 542 in Finkel, Avraham Yaakov. 1997 Sefer Chasidim: The Volume of the Pious Jason Aaronson ISBN 1-56821-920-2
33. ^ ^{a b} Donin, p. 129. sfn error: no target: CITEREFDonin,_p._129 (help)
34. ^ Isaacs, pp. 134–135. sfn error: no target: CITEREFIsaacs,_pp._134–135 (help)
35. ^ The Little Midrash Says, Book Iii, The Book of Vayikra, past M. Weissman, C 1988, page 165
36. ^ ^{a b c} "Honour your father and mother", The Ethics and Religious Liberty Commission of the Southern Baptist Convention
37. ^ Matthew Henry's Concise Commentary on Exodus twenty:12–17 read online (accessed 31 August 2009)
38. ^ NIV Study Bible. 1999. Zondervan. Note on Colossians 3:twenty with reference to Acts 5:29
39. ^ CCC §§2214–2215. sfn fault: no target: CITEREFCCC_§§2214–2215 (assist)
40. ^ CCC §2197. sfn error: no target: CITEREFCCC_§2197 (help)
41. ^ CCC §2200. sfn error: no target: CITEREFCCC_§2200 (help)
42. ^ CCC §2207. sfn error: no target: CITEREFCCC_§2207 (assist)
43. ^ CCC §2217. sfn error: no target: CITEREFCCC_§2217 (help)
44. ^ CCC §2216. sfn fault: no target: CITEREFCCC_§2216 (assist)
45. ^ CCC §2218. sfn error: no target: CITEREFCCC_§2218 (help)
46. ^ CCC §2215. sfn mistake: no target: CITEREFCCC_§2215 (help)
47. ^ CCC §2199. sfn error: no target: CITEREFCCC_§2199 (help)
48. ^ CCC §2212. sfn fault: no target: CITEREFCCC_§2212 (help)
49. ^ "Stephens, Seraphim. "Honor thy Father and thy Mother", Orthodox America, 1996". Archived from the original on eighteen January 2017. Retrieved 21 Apr 2016.
50. ^ Andrews, Richard Demetrius. "Accolade thy Male parent and Female parent", Orthodoxy Today, June 2, 2007
51. ^ Calvin, John. Harmony of the Constabulary, Part III, Commentary on Exodus 20:12 and Deuteronomy five:16 read online
52. ^ ^{a b} Calvin, John. Harmony of the Law, Part Iii. Commentary on Exodus 20:12 and Deuteronomy 5:16 read online
53. ^ Wesley, John. Notes on the Bible: Notes on the Second Book of Moses, commentary on Exodus twenty:12 read online
54. ^ see also Matthew Henry's Commentary on the Whole Bible, comments on Exodus twenty:12 read online
55. ^ Galatians 6:6 and 1 Timothy 5:17–18
56. ^ Matthew Henry'due south Commentary on Esther Chapter 2 read online
57. ^ Deuteronomy 5:16
58. ^ Exodus 21:xv,17 and Leviticus 20:ix
59. ^ Deuteronomy 21:eighteen–21
60. ^ Calvin, John. Harmony of the Law, Part Iii. Commentary on Exodus 21:15, 17 and Leviticus 20:9 read online
61. ^ Proverbs 6:20–22
62. ^ one Timothy 5:4
63. ^ Plaut and Stein, The Torah: A Modern Commentary(p. 504)
64. ^ Kioulachoglou, Anastasios. "Honor your father and mother", Journal of Bible Accurateness

Further reading [edit]

• U.South. Catholic Church. Catechism of the Catholic Church building, 2003, Doubleday Religion, ISBN 0-385-50819-0 (accessed 1 September 2009)

External links [edit]

• A compilation of Jewish theology regarding the commandment to award father and mother

johnsonfonesto40.blogspot.com

Source: https://en.wikipedia.org/wiki/Honour_thy_father_and_thy_mother

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