Imamat 20:26

20:26 You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples to be mine.

Bilangan 1:10

1:10 from the sons of Joseph:

from Ephraim, Elishama son of Ammihud;

from Manasseh, Gamaliel son of Pedahzur;

Bilangan 1:32-35

1:32 From the sons of Joseph:

From the descendants of Ephraim: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:33 Those of them who were numbered from the tribe of Ephraim were 40,500. 1:34 From the descendants of Manasseh: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:35 Those of them who were numbered from the tribe of Manasseh were 32,200.

Bilangan 26:28-37

Manasseh

26:28 The descendants of Joseph by their families: Manasseh and Ephraim. 26:29 The Manassehites: from Machir, the family of the Machirites (now Machir became the father of Gilead); from Gilead, the family of the Gileadites. 26:30 These were the Gileadites: from Iezer, the family of the Iezerites; from Helek, the family of the Helekites; 26:31 from Asriel, the family of the Asrielites; from Shechem, the family of the Shechemites; 26:32 from Shemida, the family of the Shemidaites; from Hepher, the family of the Hepherites. 26:33 Now Zelophehad son of Hepher had no sons, but only daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah. 26:34 These were the families of Manasseh; those numbered of them were 52,700. ¹ 

Ephraim

26:35 These are the Ephraimites by their families: from Shuthelah, the family of the Shuthelahites; from Beker, the family of the Bekerites; from Tahan, the family of the Tahanites. 26:36 Now these were the Shuthelahites: from Eran, the family of the Eranites. 26:37 These were the families of the Ephraimites, according to those numbered of them, 32,500. ²  These were the descendants of Joseph by their families.

Yesaya 43:1

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ³  you.

I call you by name, you are mine.

Yehezkiel 16:8

16:8 “‘Then I passed by you and watched you, noticing ⁴  that you had reached the age for love. ⁵  I spread my cloak ⁶  over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the sovereign Lord, and you became mine.

Maleakhi 3:17

3:17 “They will belong to me,” says the Lord who rules over all, “in the day when I prepare my own special property. ⁷  I will spare them as a man spares his son who serves him.

Maleakhi 3:2

3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, ⁸  like a launderer’s soap.

Kolose 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁹  from among the dead, so that he himself may become first in all things. ¹⁰ 

Efesus 1:5

1:5 He did this by predestining ¹¹  us to adoption as his ¹²  sons ¹³  through Jesus Christ, according to the pleasure ¹⁴  of his will –

[26:34]  ¹ sn The Manassehites increased from 32,200 to 52,700.

[26:37]  ² sn This is a significant reduction from the first count of 40,500.

[43:1]  ³ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[16:8]  ⁴ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.

[16:8]  ⁵ tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.

[16:8]  ⁶ tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).

[3:17]  ⁷ sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The Lord says here that he will not forget even one individual in the day of judgment and reward.

[3:2]  ⁸ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

[1:18]  ⁹ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ¹⁰ tn Grk “in order that he may become in all things, himself, first.”

[1:5]  ¹¹ tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

[1:5]  sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).

[1:5]  ¹² tn Grk “to himself” after “through Jesus Christ.”

[1:5]  ¹³ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”

[1:5]  sn Adoption as his sons is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as sons of God. The adoption is both a future reality, and in some sense, already true. To be adopted as a son means to have the full rights of an heir. Thus, although in the ancient world, only boys could be adopted as sons, in God’s family all children – both male and female – are adopted.

[1:5]  ¹⁴ tn Or “good pleasure.”