Proverbs 2:17

2:17 who leaves ¹  the husband ²  from her younger days, ³ 

and forgets her marriage covenant ⁴  made before God. ⁵ 

Malachi 2:14

2:14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, ⁶  to whom you have become unfaithful even though she is your companion and wife by law. ⁷ 

Mark 10:9

10:9 Therefore what God has joined together, let no one separate.”

Romans 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ⁸  husband dies, she is released from the law of the marriage. ⁹ 

Romans 7:1

The Believer’s Relationship to the Law

7:1 Or do you not know, brothers and sisters ¹⁰  (for I am speaking to those who know the law), that the law is lord over a person ¹¹  as long as he lives?

Colossians 1:10-14

1:10 so that you may live ¹²  worthily of the Lord and please him in all respects ¹³  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ¹⁴  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ¹⁵  in the saints’ ¹⁶  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁷  1:14 in whom we have redemption, ¹⁸  the forgiveness of sins.

Ephesians 5:28

5:28 In the same way ¹⁹  husbands ought to love their wives as their own bodies. He who loves his wife loves himself.

Hebrews 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

[2:17]  ¹ tn The construction is the active participle of עָזַב (’azav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.”

[2:17]  ² tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (’alluf, “companion”) is from the root אָלַף (’alaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known.

[2:17]  ³ tn Heb “of her youth.” The noun נְעוּרֶיהָ (nÿ’ureha, “her youth”) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of “youth” encompasses the entire formative period within marriage.

[2:17]  ⁴ tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, bÿrit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9).

[2:17]  ⁵ tn Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.

[2:14]  ⁶ tn Heb “the Lord is a witness between you and [between] the wife of your youth.”

[2:14]  ⁷ sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents.

[7:2]  ⁸ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ⁹ tn Grk “husband.”

[7:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:1]  ¹¹ sn Here person refers to a human being.

[1:10]  ¹² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ¹⁴ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ¹⁵ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹⁷ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ¹⁸ 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.

[5:28]  ¹⁹ tn Grk “So also.”