Kejadian 29:14

29:14 Then Laban said to him, “You are indeed my own flesh and blood.” ¹  So Jacob ²  stayed with him for a month. ³ 

Ulangan 17:15

17:15 you must select without fail ⁴  a king whom the Lord your God chooses. From among your fellow citizens ⁵  you must appoint a king – you may not designate a foreigner who is not one of your fellow Israelites. ⁶ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁷ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁸ 

1 Samuel 19:12-13

19:12 So Michal lowered David through the window, and he ran away and escaped.

19:13 Then Michal took a household idol ⁹  and put it on the bed. She put a quilt ¹⁰  made of goat’s hair over its head ¹¹  and then covered the idol with a garment.

Efesus 5:30

5:30 for we are members of his body. ¹² 

[29:14]  ¹ tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).

[29:14]  ² tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:14]  ³ tn Heb “a month of days.”

[17:15]  ⁴ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “without fail.”

[17:15]  ⁵ tn Heb “your brothers,” but not referring to siblings (cf. NIV “your brother Israelites”; NLT “a fellow Israelite”). The same phrase also occurs in v. 20.

[17:15]  ⁶ tn Heb “your brothers.” See the preceding note on “fellow citizens.”

[1:2]  ⁷ tn Grk “may mercy and peace and love be multiplied to you.”

[1:2]  ⁸ tn Grk “may mercy and peace and love be multiplied to you.”

[19:13]  ⁹ tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.

[19:13]  ¹⁰ tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat’s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”

[19:13]  ¹¹ tn Heb “at the place of its head.”

[5:30]  ¹² tc Most Western witnesses, as well as the majority of Byzantine mss and a few others (א² D F G Ψ 0278 0285^vid Ï lat), add the following words to the end of the verse: ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ (ek th" sarko" autou kai ek twn ostewn autou, “of his body and of his bones”). This is a (slightly modified) quotation from Gen 2:23a (LXX). The Alexandrian text is solidly behind the shorter reading (Ì⁴⁶ א* A B 048 33 81 1739* 1881 pc). Although it is possible that an early scribe’s eye skipped over the final αὐτοῦ, there is a much greater likelihood that a scribe added the Genesis quotation in order to fill out and make explicit the author’s incomplete reference to Gen 2:23. Further, on intrinsic grounds, it seems unlikely that the author would refer to the physical nature of creation when speaking of the “body of Christ” which is spiritual or mystical. Hence, as is often the case with OT quotations, the scribal clarification missed the point the author was making; the shorter reading stands as original.