Numbers 30:7-8
Context30:7 and her husband hears about it, but remains silent about her when he hears about it, then her vows will stand and her obligations which she has pledged for herself will stand. 30:8 But if when her husband hears it he overrules her, then he will nullify 1 the vow she has taken, 2 and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.
Numbers 30:13
Context30:13 “Any vow or sworn obligation that would bring affliction to her, 3 her husband can confirm or nullify. 4
Esther 1:20
Context1:20 And let the king’s decision which he will enact be disseminated 5 throughout all his kingdom, vast though it is. 6 Then all the women will give honor to their husbands, from the most prominent to the lowly.”
Esther 1:1
Context1:1 7 The following events happened 8 in the days of Ahasuerus. 9 (I am referring to 10 that Ahasuerus who used to rule over a hundred and twenty-seven provinces 11 extending all the way from India to Ethiopia. 12 )
Colossians 1:4
Context1:4 since 13 we heard about your faith in Christ Jesus and the love that you have for all the saints.
Colossians 1:3
Context1:3 We always 14 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
Colossians 1:1
Context1:1 From Paul, 15 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Ephesians 5:22-24
Context5:22 16 Wives, submit 17 to your husbands as to the Lord, 5:23 because the husband is the head of the wife as also Christ is the head of the church – he himself being the savior of the body. 5:24 But as the church submits to Christ, so also wives should submit to their husbands in everything.
Colossians 3:18
Context3:18 Wives, submit to your 18 husbands, as is fitting in the Lord.
Colossians 3:1
Context3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
Colossians 2:11-12
Context2:11 In him you also were circumcised – not, however, 19 with a circumcision performed by human hands, but by the removal 20 of the fleshly body, 21 that is, 22 through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your 23 faith in the power 24 of God who raised him from the dead.
Titus 2:5
Context2:5 to be self-controlled, 25 pure, fulfilling their duties at home, 26 kind, being subject to their own husbands, so that the message 27 of God may not be discredited. 28
Titus 2:1
Context2:1 But as for you, communicate the behavior that goes with 29 sound teaching.
Titus 3:1-6
Context3:1 Remind them to be subject to rulers and 30 authorities, to be obedient, to be ready for every good work. 3:2 They must not slander 31 anyone, but be peaceable, gentle, showing complete courtesy to all people. 3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 32 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, 3:6 whom he poured out on us in full measure 33 through Jesus Christ our Savior.
[30:8] 1 tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.
[30:8] 2 tn Heb “which [she is] under it.”
[30:13] 3 tn The sentence uses the infinitive construct לְעַנֹּת (lÿ’annot, “to afflict”), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage.
[30:13] 4 tn Heb “or her husband can nullify.”
[1:20] 5 tn Heb “heard”; KJV, NAB, NLT “published”; NIV, NRSV “proclaimed.”
[1:20] 6 tc The phrase “vast though it is” is not included in the LXX, although it is retained by almost all English versions.
[1:1] 7 sn In the English Bible Esther appears adjacent to Ezra-Nehemiah and with the historical books, but in the Hebrew Bible it is one of five short books (the so-called Megillot) that appear toward the end of the biblical writings. The canonicity of the book was questioned by some in ancient Judaism and early Christianity. It is one of five OT books that were at one time regarded as antilegomena (i.e., books “spoken against”). The problem with Esther was the absence of any direct mention of God. Some questioned whether a book that did not mention God could be considered sacred scripture. Attempts to resolve this by discovering the tetragrammaton (
[1:1] 8 tn Heb “it came about”; KJV, ASV “Now it came to pass.”
[1:1] 9 tn Where the Hebrew text has “Ahasuerus” (so KJV, NAB, NASB, NRSV) in this book the LXX has “Artaxerxes.” The ruler mentioned in the Hebrew text is Xerxes I (ca. 486-465
[1:1] 10 tn Heb “in the days of Ahasuerus, that Ahasuerus who used to rule…” The phrase “I am referring to” has been supplied to clarify the force of the third person masculine singular pronoun, which is functioning like a demonstrative pronoun.
[1:1] 11 sn The geographical extent of the Persian empire was vast. The division of Xerxes’ empire into 127 smaller provinces was apparently done for purposes of administrative efficiency.
[1:1] 12 tn Heb “Cush” (so NIV, NCV; KJV “Ethiopia”) referring to the region of the upper Nile in Africa. India and Cush (i.e., Ethiopia) are both mentioned in a tablet taken from the foundation of Xerxes’ palace in Persepolis that describes the extent of this empire. See ANET 316-17.
[1:4] 13 tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
[1:3] 14 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
[1:1] 15 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[5:22] 16 tn Many scholars regard Eph 5:21 as the verse which introduces this section, rather than 5:22. This is due in part to the lack of a main verb in this verse (see tc note which follows). This connection is not likely, however, because it requires the participle ὑποτασσόμενοι (Jupotassomenoi, “submitting”) in 5:21 to act as the main verb of the section, and this participle more likely is linked to the command “be filled by the Spirit” in 5:18 as a participle of result (see sn above). In any case, 5:21 does form a strong link between 5:18-21 and what follows, so the paragraph division which has been placed between 5:21 and 22 should not be viewed as a complete break in the author’s thought.
[5:22] 17 tc The witnesses for the shorter reading (in which the verb “submit” is only implied) are minimal (Ì46 B Cl Hiermss), but significant and early. The rest of the witnesses add one of two verb forms as required by the sense of the passage (picking up the verb from v. 21). Several of these witnesses have ὑποτασσέσθωσαν (Jupotassesqwsan), the third person imperative (so א A I P Ψ 0278 33 81 1175 1739 1881 al lat co), while other witnesses, especially the later Byzantine cursives, read ὑποτάσσεσθε (Jupotassesqe), the second person imperative (D F G Ï sy). The text virtually begs for one of these two verb forms, but the often cryptic style of Paul’s letters argues for the shorter reading. The chronology of development seems to have been no verb – third person imperative – second person imperative. It is not insignificant that early lectionaries began a new day’s reading with v. 22; these most likely caused copyists to add the verb at this juncture.
[3:18] 18 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.
[2:11] 19 tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.
[2:11] 20 tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.
[2:11] 21 tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”
[2:11] 22 tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.
[2:12] 23 tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).
[2:12] 24 tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”
[2:5] 26 tn Grk “domestic,” “keeping house.”
[2:1] 29 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
[3:1] 30 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[3:2] 31 tn Or “discredit,” “damage the reputation of.”
[3:4] 32 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.