Ulangan 20:7
Konteks20:7 Or who among you 1 has become engaged to a woman but has not married her? He may go home, lest he die in battle and someone else marry her.”
Amsal 2:17
Konteks2:17 who leaves 2 the husband 3 from her younger days, 4
and forgets her marriage covenant 5 made before God. 6
Amsal 9:9
Konteks9:9 Give instruction 7 to a wise person, 8 and he will become wiser still;
teach 9 a righteous person and he will add to his 10 learning.
Maleakhi 2:14
Konteks2:14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, 11 to whom you have become unfaithful even though she is your companion and wife by law. 12


[20:7] 1 tn Heb “Who [is] the man.”
[2:17] 2 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] 3 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] 4 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] 5 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] 6 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.
[9:9] 7 tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.
[9:9] 8 sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.
[9:9] 9 tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).
[9:9] 10 tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.
[2:14] 11 tn Heb “the
[2:14] 12 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.