Leviticus 21:7

21:7 They must not take a wife defiled by prostitution, ¹  nor are they to take a wife divorced from her husband, ²  for the priest ³  is holy to his God. ⁴ 

Leviticus 21:14

21:14 He must not marry ⁵  a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people ⁶  as a wife.

Leviticus 22:13

22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in ⁷  her father’s house as in her youth, ⁸  she may eat from her father’s food, but no lay person may eat it.

Numbers 30:9

Vows Made by Widows

30:9 “But every vow of a widow or of a divorced woman which she has pledged for herself will remain intact. ⁹ 

Ezekiel 44:22

44:22 They must not marry a widow or a divorcee, but they may marry a virgin from the house of Israel ¹⁰  or a widow who is a priest’s widow.

Matthew 5:32

5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

Mark 10:11

10:11 So ¹¹  he told them, “Whoever divorces his wife and marries another commits adultery against her.

Mark 10:1

Divorce

10:1 Then ¹²  Jesus ¹³  left that place and went to the region of Judea and ¹⁴  beyond the Jordan River. ¹⁵  Again crowds gathered to him, and again, as was his custom, he taught them.

Colossians 1:15

The Supremacy of Christ

1:15 ¹⁶ He is the image of the invisible God, the firstborn ¹⁷  over all creation, ¹⁸ 

[21:7]  ¹ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

[21:7]  ² sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

[21:7]  ³ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[21:7]  ⁴ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

[21:14]  ⁵ tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

[21:14]  ⁶ tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.

[22:13]  ⁷ tn Heb “to”; the words “live in” have been supplied in the translation for clarity.

[22:13]  ⁸ tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”

[30:9]  ⁹ tn The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.

[44:22]  ¹⁰ tn Heb “from the offspring of the house of Israel.”

[10:11]  ¹¹ tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

[10:1]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹⁴ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ¹⁵ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[1:15]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.