Kejadian 24:3-7

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. 24:4 You must go instead to my country and to my relatives ³  to find ⁴  a wife for my son Isaac.”

24:5 The servant asked him, “What if the woman is not willing to come back with me ⁵  to this land? Must I then ⁶  take your son back to the land from which you came?”

24:6 “Be careful ⁷  never to take my son back there!” Abraham told him. ⁸  24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, ⁹  promised me with a solemn oath, ¹⁰  ‘To your descendants I will give this land.’ He will send his angel ¹¹  before you so that you may find ¹²  a wife for my son from there.

Kejadian 24:44

24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’

Kejadian 26:34-35

26:34 When ¹³  Esau was forty years old, ¹⁴  he married ¹⁵  Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. ¹⁶ 

Kejadian 27:46

27:46 Then Rebekah said to Isaac, “I am deeply depressed ¹⁷  because of these daughters of Heth. ¹⁸  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ¹⁹ 

Kejadian 28:2-4

28:2 Leave immediately ²⁰  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God ²¹  bless you! May he make you fruitful and give you a multitude of descendants! ²²  Then you will become ²³  a large nation. ²⁴  28:4 May he give you and your descendants the blessing he gave to Abraham ²⁵  so that you may possess the land ²⁶  God gave to Abraham, the land where you have been living as a temporary resident.” ²⁷ 

Ulangan 7:4

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.

Ezra 9:4

9:4 Everyone who held the words of the God of Israel in awe ²⁸  gathered around me because of the unfaithful acts of the people of the exile. ²⁹  Devastated, I continued to sit there until the evening offering.

Nehemia 13:24

13:24 Half of their children spoke the language of Ashdod (or the language of one of the other peoples mentioned ³⁰ ) and were unable to speak the language of Judah.

Yeremia 2:21

2:21 I planted you in the land

like a special vine of the very best stock.

Why in the world have you turned into something like a wild vine

that produces rotten, foul-smelling grapes? ³¹ 

Yeremia 2:1

The Lord Recalls Israel’s Earlier Faithfulness

2:1 The Lord spoke to me. He said:

Kolose 1:14

1:14 in whom we have redemption, ³²  the forgiveness of sins.

Efesus 6:4

6:4 Fathers, ³³  do not provoke your children to anger, ³⁴  but raise them up in the discipline and instruction of the Lord.

Efesus 6:1

6:1 Children, ³⁵  obey your parents in the Lord ³⁶  for this is right.

Titus 3:4-5

3:4 ³⁷  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

Titus 3:11-12

3:11 You know ³⁸  that such a person is twisted by sin ³⁹  and is conscious of it himself. ⁴⁰ 

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

Titus 1:6

1:6 An elder must be blameless, ⁴¹  the husband of one wife, ⁴²  with faithful children ⁴³  who cannot be charged with dissipation or rebellion.

[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.”

[24:4]  ³ tn Heb “for to my country and my relatives you must go.”

[24:4]  ⁴ tn Heb “and take.”

[24:5]  ⁵ tn Heb “to go after me.”

[24:5]  ⁶ tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.

[24:6]  ⁷ tn Heb “guard yourself.”

[24:6]  ⁸ tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.

[24:7]  ⁹ tn Or “the land of my birth.”

[24:7]  ¹⁰ tn Heb “and who spoke to me and who swore to me, saying.”

[24:7]  ¹¹ tn Or “his messenger.”

[24:7]  ¹² tn Heb “before you and you will take.”

[26:34]  ¹³ tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.

[26:34]  ¹⁴ tn Heb “the son of forty years.”

[26:34]  ¹⁵ tn Heb “took as a wife.”

[26:35]  ¹⁶ tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”

[27:46]  ¹⁷ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ¹⁸ 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]  ¹⁹ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[28:2]  ²⁰ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[28:3]  ²¹ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ²² tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ²³ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ²⁴ tn Heb “an assembly of peoples.”

[28:4]  ²⁵ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ²⁶ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ²⁷ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[9:4]  ²⁸ tn Heb “who trembled at the words of the God of Israel.”

[9:4]  ²⁹ tn Heb “the exile”; the words “the people” are not in the Hebrew text, but are supplied in the translation for clarity.

[13:24]  ³⁰ tn Heb “people and people.”

[2:21]  ³¹ tc Heb “I planted you as a choice vine, all of it true seed. How then have you turned into a putrid thing to me, a strange [or wild] vine.” The question expresses surprise and consternation. The translation is based on a redivision of the Hebrew words סוּרֵי הַגֶּפֶן (sure haggefen) into סוֹרִיָּה גֶּפֶן (soriyyah gefen) and the recognition of a hapax legomenon סוֹרִיָּה (soriyyah) meaning “putrid, stinking thing.” See HALOT 707 s.v. סוֹרִי.

[1:14]  ³² 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.

[6:4]  ³³ tn Or perhaps “Parents” (so TEV, CEV). The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.b).

[6:4]  ³⁴ tn Or “do not make your children angry.” BDAG 780 s.v. παροργίζω states “make angry.” The Greek verb in Col 3:21 is a different one with a slightly different nuance.

[6:1]  ³⁵ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ³⁶ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[3:4]  ³⁷ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:11]  ³⁸ tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ³⁹ tn Grk “is perverted and is sinning.”

[3:11]  ⁴⁰ tn Grk “is sinning, being self-condemned.”

[1:6]  ⁴¹ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ⁴² tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁴³ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.