Ulangan 22:19

22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation ¹  ruined the reputation ²  of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.

Ulangan 22:29

22:29 The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives.

Maleakhi 2:16

2:16 “I hate divorce,” ³  says the Lord God of Israel, “and the one who is guilty of violence,” ⁴  says the Lord who rules over all. “Pay attention to your conscience, and do not be unfaithful.”

Matius 1:19

1:19 Because Joseph, her husband to be, ⁵  was a righteous man, and because he did not want to disgrace her, he intended to divorce her ⁶  privately.

Lukas 16:18

16:18 “Everyone who divorces his wife and marries ⁷  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ⁸  also said to the disciples, “There was a rich man who was informed of accusations ⁹  that his manager ¹⁰  was wasting ¹¹  his assets.

Kolose 1:11-12

1:11 being strengthened with all power according to his glorious might for the display of ¹²  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ¹³  in the saints’ ¹⁴  inheritance in the light.

[22:19]  ¹ tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.

[22:19]  ² tn Heb “brought forth a bad name.”

[2:16]  ³ tc The verb שָׂנֵא (sane’) appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her…is guilty of violence.” A similar translation is advocated by M. A. Shields, “Syncretism and Divorce in Malachi 2,10-16,” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun אָנֹכִי (’anokhi, “I”) has accidentally dropped from the text after כִּי (ki). If one restores the pronoun, the form שָׂנֵא can be taken as a participle and the text translated, “for I hate” (so NAB, NASB, NRSV, NLT).

[2:16]  sn Though the statement “I hate divorce” may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra’s commands to Jewish men to divorce their heathen wives (Ezra 9–10).

[2:16]  ⁴ tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim.

[1:19]  ⁵ tn Grk “husband.” See following note for discussion.

[1:19]  ⁶ tn Or “send her away.”

[1:19]  sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).

[16:18]  ⁷ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[16:1]  ⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁹ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹⁰ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹¹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[1:11]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”