Kejadian 24:3

24:3 so that I may make you solemnly promise ¹  by the Lord, the God of heaven and the God of the earth: You must not acquire ²  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 27:46

27:46 Then Rebekah said to Isaac, “I am deeply depressed ³  because of these daughters of Heth. ⁴  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ⁵ 

Keluaran 34:16

34:16 and you then take ⁶  his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.

Ulangan 7:3-4

7:3 You must not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, 7:4 for they will turn your sons away from me to worship other gods. Then the anger of the Lord will erupt against you and he will quickly destroy you.

Yosua 23:12-13

23:12 But if you ever turn away and make alliances with ⁷  these nations that remain near you, ⁸  and intermarry with them and establish friendly relations with them, ⁹  23:13 know for certain that the Lord our God will no longer drive out these nations from before you. They will trap and ensnare you; ¹⁰  they will be a whip that tears ¹¹  your sides and thorns that blind ¹²  your eyes until you disappear ¹³  from this good land the Lord your God gave you.

Ezra 9:1-2

A Prayer of Ezra

9:1 Now when these things had been completed, the leaders approached me and said, “The people of Israel, the priests, and the Levites have not separated themselves from the local residents ¹⁴  who practice detestable things similar to those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 9:2 Indeed, they have taken some of their daughters as wives for themselves and for their sons, so that the holy race ¹⁵  has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all of this!”

Ezra 9:12

9:12 Therefore do not give your daughters in marriage to their sons, and do not take their daughters in marriage for your sons. Do not ever seek their peace or welfare, so that you may be strong and may eat the good of the land and may leave it as an inheritance for your children ¹⁶  forever.’

Nehemia 13:24-27

13:24 Half of their children spoke the language of Ashdod (or the language of one of the other peoples mentioned ¹⁷ ) and were unable to speak the language of Judah. 13:25 So I entered a complaint with them. I called down a curse on them, and I struck some of the men and pulled out their hair. I had them swear by God saying, “You will not marry off ¹⁸  your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves! 13:26 Was it not because of things like these that King Solomon of Israel sinned? Among the many nations there was no king like him. He was loved by his God, and God made ¹⁹  him king over all Israel. But the foreign wives made even him sin! 13:27 Should we then in your case hear that you do all this great evil, thereby being unfaithful to our God by marrying ²⁰  foreign wives?”

Maleakhi 2:15

2:15 No one who has even a small portion of the Spirit in him does this. ²¹  What did our ancestor ²²  do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth. ²³ 

Maleakhi 2:1

The Sacrilege of the Priestly Message

2:1 “Now, you priests, this commandment is for you.

Kolose 1:1-2

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²⁵  brothers and sisters ²⁶  in Christ, at Colossae. Grace and peace to you ²⁷  from God our Father! ²⁸ 

Kolose 1:14-16

1:14 in whom we have redemption, ²⁹  the forgiveness of sins.

The Supremacy of Christ

1:15 ³⁰ He is the image of the invisible God, the firstborn ³¹  over all creation, ³² 

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³³  whether principalities or powers – all things were created through him and for him.

[24:3]  ¹ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ² tn Heb “because you must not take.”

[27:46]  ³ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ⁴ tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[27:46]  ⁵ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[34:16]  ⁶ tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry.

[23:12]  ⁷ tn Heb “and hug.”

[23:12]  ⁸ tn Heb “the remnant of the these nations, these nations that are with you.”

[23:12]  ⁹ tn Heb “and go into them, and they into you.”

[23:13]  ¹⁰ tn Heb “be a trap and a snare to you.”

[23:13]  ¹¹ tn Heb “in.”

[23:13]  ¹² tn Heb “thorns in your eyes.”

[23:13]  ¹³ tn Or “perish.”

[9:1]  ¹⁴ tn Heb “the peoples of the lands.” So also in v. 2.

[9:2]  ¹⁵ tn Heb “the holy seed,” referring to the Israelites as God’s holy people.

[9:12]  ¹⁶ tn Heb “sons”; cf. KJV, NAB, NIV, NLT “children”; NCV, TEV “descendants.”

[13:24]  ¹⁷ tn Heb “people and people.”

[13:25]  ¹⁸ tn Heb “give.”

[13:26]  ¹⁹ tn Heb “gave.”

[13:27]  ²⁰ tn Heb “give a dwelling to.”

[2:15]  ²¹ tn Heb “and not one has done, and a remnant of the spirit to him.” The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).

[2:15]  ²² tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12).

[2:15]  ²³ sn The wife he took in his youth probably refers to the first wife one married (cf. NCV “the wife you married when you were young”).

[1:1]  ²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁷ tn Or “Grace to you and peace.”

[1:2]  ²⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:14]  ²⁹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ³⁰ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ³¹ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ³² tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:16]  ³³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.