Genesis 18:19

18:19 I have chosen him ¹  so that he may command his children and his household after him to keep ²  the way of the Lord by doing ³  what is right and just. Then the Lord will give ⁴  to Abraham what he promised ⁵  him.”

Ezra 2:62

2:62 They ⁶  searched for their records in the genealogical materials, but did not find them. ⁷  They were therefore excluded ⁸  from the priesthood.

Ezra 9:2

9:2 Indeed, they have taken some of their daughters as wives for themselves and for their sons, so that the holy race ⁹  has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all of this!”

Nehemiah 13:23-29

13:23 Also in those days I saw the men of Judah who had married women from Ashdod, Ammon, and Moab. 13:24 Half of their children spoke the language of Ashdod (or the language of one of the other peoples mentioned ¹⁰ ) 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 ¹¹  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 ¹²  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 ¹³  foreign wives?”

13:28 Now one of the sons of Joiada son of Eliashib the high priest was a son-in-law of Sanballat the Horonite. So I banished him from my sight.

13:29 Please remember them, O my God, because they have defiled the priesthood, the covenant of the priesthood, ¹⁴  and the Levites.

Malachi 2:11

2:11 Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. ¹⁵  For Judah has profaned ¹⁶  the holy things that the Lord loves and has turned to a foreign god! ¹⁷ 

Malachi 2:15

2:15 No one who has even a small portion of the Spirit in him does this. ¹⁸  What did our ancestor ¹⁹  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. ²⁰ 

Romans 11:16

11:16 If the first portion ²¹  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ²² 

Romans 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Colossians 1:14

1:14 in whom we have redemption, ²³  the forgiveness of sins.

[18:19]  ¹ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ² tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁴ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁵ tn Heb “spoke to.”

[2:62]  ⁶ tn Heb “these.”

[2:62]  ⁷ tn Heb “their records were searched for in the genealogical materials, but were not found.” This passive construction has been translated as active for stylistic reasons.

[2:62]  ⁸ tn Heb “they were desecrated.”

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

[13:24]  ¹⁰ tn Heb “people and people.”

[13:25]  ¹¹ tn Heb “give.”

[13:26]  ¹² tn Heb “gave.”

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

[13:29]  ¹⁴ tc One medieval Hebrew MS, the Lucianic Greek recension, and the Syriac Peshitta read the plural הַכֹּהֲנִים (hakkohanim, “the priests”) rather than the singular reading of the MT, הַכְּהֻנָּה (hakkÿhunnah, “the priesthood”).

[2:11]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:11]  ¹⁶ tn Or perhaps “secularized”; cf. NIV “desecrated”; TEV, NLT “defiled”; CEV “disgraced.”

[2:11]  ¹⁷ tn Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the Lord and “remarriage” to pagan gods. But spiritual intermarriage found expression in literal, physical marriage as well, as vv. 14-16 indicate.

[2:15]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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”).

[11:16]  ²¹ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ²² sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[1:14]  ²³ 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.