A Translation and Analysis of the Primary Divorce and Remarriage Passages

Josiahs Scott, Josiahs@trueconnection.org, www.TrueConnection.org

7/14/09; 11/25/09; 12/7/09-12/29/09; 3/6/10; 3/15/10-5/3/10; 8/4/10; 8/24/10-9/17/10; 9/29/10; 10/14/10-11/10/10; 11/15/10-12/4/10; 12/13/10; 12/22/10; 1/5/11-1/12/11; 1/18/11; 1/28/11; 2/7/11-2/9/11; (2/24/11); 3/2/11; 3/10/11-3/12/11; 3/16/11; 5/11/11; 5/17/11-6/28/11; (1Co_7); 8/18/11; 10/7/11; 10/10/11; 10/19/11; 11/15/11; 11/29/11; 12/12/11; 12/16/11; 2/2/12; 6/18/12-6/19/12; 9/3/12; 4/20/13; 1/4/18

>> remove footnote!

This work is an appendix resource for the book, Divorce and Remarriage Repentance Revolution. It is time to call the church to repent of adulteress remarriage!

Contents

Explanations. 1

The Specific Purpose for this Project 1

Translations Rough Draft Notice. 1

Deu 22 Compared with Exo 22. 2

Deu 22 Textual Notes and Verse Details. 3

Jeremiah 2-4. 3

Prophetic Context: Isaiah 50. 3

Jer 2. 3

Jer 3. 5

Jer 4. 8

Other Old Testament Passages. 10

Hosea. 10

Malachi 10

Basic Mosaic Divorce Permitting Passage. 10

“Do not Mary a Brother’s wife” is till death do them part 10

First Corinthians 7 – Translation Analysis. 11

v. 1-5 – Translation Analysis. 11

v. 8-28, 39 – Translation Analysis. 11

First Corinthians 7 – Detailed Explanations. 11

General Facts About First Corinthians 7. 11

7:1-2 – Touching a Woman in this Way is Fornication. 11

7:2 – Porneia in 1Co 7 Clearly Refers to Fornication. 11

7:2 – Your Own Spouse. 11

7:3-4 – Your Body Belongs To Your Lawful Spouse. 11

7:5 – Do Not Turn Away. 11

7:10 – Married Men. 11

7:10 – No Separation! 11

7:11 – A Christian Woman is Separated Passively, Not Actively! 11

7:11 – Why is She “Passively Reconciled”?. 11

7:12 – ‘I, not the Lord’ 11

7:12 – Together-good-minded. 11

7:15 – Paul vs. “The Pauline Exception”. 11

7:16 – Enduring Grief in a Mixed Marriage is Based on Hope. 11

7:12-24, Especially 7:20 & 7:24 – Remain in Your Calling, but Repent of Your Sin! 11

7:21-23 – Marriage is Obviously Not Slavery! 11

7:26 – I think. 11

7:27-28 & 7:39 – If A Widower Marries, They Do Not Sin. 11

Loosening Words That Pertain To Death. 11

Explanations

The Specific Purpose for this Project

This work is a thorough effort to examine the many linguistic details of the critical passages concerning divorce and remarriage in the Scriptures, by translating from the most authoritative and ancient manuscripts, and by presenting features that cannot be completely expressed in English.

Among the many details in Greek, we intend not only to look at the definition of the Greek words, but in many cases we really need to thoroughly present and consider many other features, especially including the Tense, Voice, Mood, Number, Person, and other overall grammatical details of each passage to consider what is usually missed in English.

When using columns of different versions of each Bible passage, these are a Comparison of each Major Old Testament passage concerning marriage between the Current Hebrew Text, the Masoretic Text (MT) with the more historical standard (especially among Christians) of the Greek Old Testament called the Greek Septuagint (LXX). The English representation is usually Brenton, which I use and compare to make corrections and comparisons with the Hebrew and Greek.

Translations Rough Draft Notice

This project is in the works; we are constantly trying to finish it. You can take a look around in the meantime while we are working on it, but please pardon our mess until this project is completed!

Most of the translations in this project still need a lot of fine tuning and specific grammar considerations and adjustments. Please keep in mind, if you read through our translation projects, that this is like looking over our shoulder as we are currently translating. Changes are being made on a regular basis. If you find any corrections we need please let us know!

Each translation that we’re still working on is marked with the bracketed words, “[Not finished yet]”.

Old Testament, In General

Very Helpful chart

http://www.theopedia.com/New_Testament_use_of_the_Old_Testament

Important lists:

NT uses MT over LXX: 6 examples

NT uses LXX over MT: 78 examples

Genesis

Some Parts of the Old Testament are not covered here, since they are covered in other projects, such as some of them that are done in covering entire books under a developing Bible project.

Gen 2

To do:

- how does the Hebrew word for sticking corilate with the uses of Greek word used throughout the LXX?

Gen 20

Gen 39

Joseph’s Flight from Adultery

See:

http://www.trueconnection.org/DivorceAndRemarriageBook.com/appendix/exception_cl_research.html#Joseph

Deuteronomy

Deu 22

Also see: Textual Notes (at the bottom of this)

> Think/ compare this passage with Joh_8:4

Deu_22:13-29 CAB And if anyone should take a wife, and dwell [συνοικήσῃ (same root as v. Deu_22:22)] with her, and hate her,

Deu_22:13-29 LXX Ἐὰν δέ τις λάβῃ γυναῖκα καὶ συνοικήσῃ [v. 22] αὐτῇ καὶ μισήσῃ αὐτὴν

14 and attach [ἐπιθῇ] to her reproachful [προφασιστικοὺς] words [λόγους (logous)], and bring against [κατενέγκῃ] her an evil name [ὄνομα πονηρὸν], and say [λέγῃ (legē)], I took this woman, and when I came to her I found not her *tokens of virginity [* παρθένια (ALS p. 425)];

14 καὶ ἐπιθῇ^G2007 ["ἐπι" + "τίθημι" (v. 17: ἐπιτίθησιν; see v. 19)] αὐτῇ προφασιστικοὺς ^{See: G4393 - G4399} λόγους καὶ κατενέγκῃ [lexical: καταφέρω (From G2596 and G5342)] αὐτῆς ὄνομα πονηρὸν καὶ λέγῃ Τὴν γυναῖκα ταύτην εἴληφα καὶ προσελθὼν αὐτῇ οὐχ εὕρηκα αὐτῆς παρθένια,

15 ~~then~~ [καὶ – and] the father and the mother of the young woman [παιδὸς] shall take [λαβὼν ^V-AAP-NS] and bring out [ἐξοίσουσιν ^G1627^V-FAI-3P (same as v. 19)] the young woman's *tokens of virginity [* παρθένια] to [πρὸς – toward] the *elders ~~of the city to~~ [ἐπὶ – upon] the gate [* “elders of the city” is implied by the related word “gate” (πύλην) and is actually said in v. 18].

15 καὶ λαβὼν ^{V-AAPNS
> V-AAP-NS} ὁ πατὴρ τῆς παιδὸς^G3816 καὶ ἡ μήτηρ ἐξοίσουσιν^V-FAI-3P τὰ παρθένια τῆς παιδὸς πρὸς τὴν γερουσίαν ἐπὶ τὴν πύλην^G4439,

16 And the father of the young woman [παιδὸς] shall say [ἐρεῖ] to the elders, I gave this my daughter to this man for a wife;

16 καὶ ἐρεῖ ὁ πατὴρ τῆς παιδὸς τῇ γερουσίᾳ Τὴν θυγατέρα μου ταύτην δέδωκα τῷ ἀνθρώπῳ τούτῳ γυναῖκα, καὶ μισήσας αὐτὴν

17 and now he has hated her, and attaches [ἐπιτίθησιν] reproachful [προφασιστικοὺς] words [λόγους (logous)] to her, saying [λέγων (legōn)], I have not found tokens of virginity with your daughter; and these are the tokens of my daughter's virginity. And they shall unfold [ἀναπτύξουσιν] the garment [ἱμάτιον] before the elders of the city.

17 αὐτὸς νῦν ἐπιτίθησιν [v. 14: ἐπιθῇ (see v. 19)] αὐτῇ προφασιστικοὺς ^{See: G4393 - G4399}λόγους λέγων Οὐχ εὕρηκα τῇ θυγατρί σου παρθένια^N-NSF, καὶ ταῦτα τὰ παρθένια τῆς θυγατρός μου· καὶ ἀναπτύξουσιν τὸ ἱμάτιον ἐναντίον τῆς γερουσίας τῆς πόλεως^G4172.

18 And the elders of that city [πόλεως] shall take that man, and shall chastise [παιδεύσουσιν] him,

18 καὶ λήμψεται ἡ γερουσία τῆς πόλεως ἐκείνης τὸν ἄνθρωπον ἐκεῖνον καὶ παιδεύσουσιν^G3811 αὐτὸν

19 and shall fine him a hundred shekels, and shall give them to the father of the young woman [νεάνιδος], because he has brought forth [ἐξήνεγκεν ^G1627^V-AAI-3S (same as v. 15)] an evil name [ὄνομα πονηρὸν] against a virgin of Israel; and she shall be his wife: he shall never [τὸν ἅπαντα χρόνον] be able to put her away [ἐξαποστεῖλαι].

19 καὶ ζημιώσουσιν αὐτὸν ἑκατὸν σίκλους καὶ δώσουσιν τῷ πατρὶ τῆς νεάνιδος, ὅτι ἐξήνεγκεν^G1627 ὄνομα πονηρὸν ἐπὶ [v. 14, 17] παρθένον Ισραηλῖτιν· καὶ αὐτοῦ ἔσται γυνή, οὐ δυνήσεται ἐξαποστεῖλαι αὐτὴν τὸν ἅπαντα χρόνον.

20 But if this report [ὁ λόγος (ho logos)] be [γένηται] true, and the tokens of virginity are not found for the young woman [νεάνιδι];

20 ἐὰν δὲ ἐπ᾿ ἀληθείας γένηται ὁ λόγος [i.e. becomes arranged upon her (ἐπιτίθησιν – v. 17) based on truth (i.e. the (one) word becomes [γένηται] true by confirming [‘the witness of two is true’ – in the law])] οὗτος καὶ μὴ εὑρεθῇ [same as v. 14 and 17] παρθένια τῇ νεάνιδι,

21 then shall they bring out [ἐξάξουσιν] the young woman [νεᾶνιν] to the doors of her father's house, and* shall stone [λιθοβολήσουσιν] her *with stones [* ἐν λίθοις], and she shall die [ἀποθανεῖται]; because [ὅτι] she has wrought [ἐποίησεν] folly [ἀφροσύνην] among the children of Israel, to defile** the house of her father by harlotry [ἐκπορνεῦσαι (ekporneusai)]: so you shall remove [ἐξαρεῖς] the evil one [τὸν πονηρὸν] from [ἐξ] among you.

21 καὶ ἐξάξουσιν [same as v. 15] τὴν νεᾶνιν ἐπὶ τὰς θύρας οἴκου πατρὸς αὐτῆς, καὶ λιθοβολήσουσιν αὐτὴν οἱ ἄνδρες τῆς πόλεως αὐτῆς ἐν λίθοις, καὶ ἀποθανεῖται, ὅτι ἐποίησεν ἀφροσύνην ἐν υἱοῖς Ισραηλ ἐκπορνεῦσαι τὸν οἶκον τοῦ πατρὸς αὐτῆς· καὶ ἐξαρεῖς τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν.

22 And if a man be found lying with a woman married [συνῳκισμένης (same root as v. Deu_22:13)]* to a man, you shall kill them both, the man that lay with the woman, and the woman; so shall you remove [ἐξαρεῖς] the wicked one [τὸν πονηρὸν] out [ἐξ] of Israel.

22 Ἐὰν δὲ εὑρεθῇ ἄνθρωπος κοιμώμενος μετὰ γυναικὸς συνῳκισμένης [v. 13: συνοικήσῃ] ἀνδρί, ἀποκτενεῖτε ἀμφοτέρους, τὸν ἄνδρα τὸν κοιμώμενον μετὰ τῆς γυναικὸς καὶ τὴν γυναῖκα· καὶ ἐξαρεῖς τὸν πονηρὸν ἐξ Ισραηλ.

23 And if there be [γένηται] a young [παῖς] ~~woman~~ [παρθένος: virgine] espoused [μεμνηστευμένη] to a man, and a man should have found her in the city and have lain with her;

23 Ἐὰν δὲ γένηται παῖς παρθένος μεμνηστευμένη^G3423 ἀνδρὶ καὶ εὑρὼν αὐτὴν ἄνθρωπος ἐν πόλει κοιμηθῇ μετ᾿ αὐτῆς,

24 you shall bring [ἐξάξετε] them both [ἀμφοτέρους] out to the gate [πύλην] of their [τῆς] city [πόλεως], and they shall be stoned with stones, and they shall die; the young woman [νεᾶνιν], because she cried not in the city [πόλει]; and the man, because he humbled his neighbor's [πλησίον] spouse [τὴν γυναῖκα]: so shall you remove [ἐξαρεῖς] the evil one [τὸν πονηρὸν] from [ἐξ] yourselves.

24 ἐξάξετε ἀμφοτέρους ἐπὶ τὴν πύλην^G4439 τῆς πόλεως^G4172 αὐτῶν, καὶ λιθοβοληθήσονται ἐν λίθοις καὶ ἀποθανοῦνται· τὴν νεᾶνιν, ὅτι οὐκ ἐβόησεν ἐν τῇ πόλει, καὶ τὸν ἄνθρωπον, ὅτι ἐταπείνωσεν τὴν γυναῖκα τοῦ πλησίον· καὶ ἐξαρεῖς τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν. --

25 But if a man find in the field [πεδίῳ] a young woman [τὴν παῖδα] that is betrothed [τὴν μεμνηστευμένην], and he should force [βιασάμενος] her and lie with her, you shall slay [ἀποκτενεῖτε] the man that lay with her only [μόνον].

25 ἐὰν δὲ ἐν πεδίῳ εὕρῃ ἄνθρωπος τὴν παῖδα τὴν μεμνηστευμένην καὶ βιασάμενος κοιμηθῇ μετ᾿ αὐτῆς, ἀποκτενεῖτε τὸν ἄνθρωπον τὸν κοιμώμενον μετ᾿ αὐτῆς μόνον

26 And the young woman [νεάνιδι]* has not [done nothing; there is nothing with the young woman of] ~~committed~~ a sin worthy of death; as if a man should rise up against his neighbor [πλησίον], and slay him [φονεύσῃ αὐτοῦ ψυχήν], so is this thing [πρᾶγμα];

26 καὶ τῇ νεάνιδι οὐ ποιήσετε οὐδέν· οὐκ ἔστιν τῇ νεάνιδι ἁμάρτημα θανάτου, ὅτι ὡς εἴ τις ἐπαναστῇ ἄνθρωπος ἐπὶ τὸν πλησίον καὶ φονεύσῃ αὐτοῦ ψυχήν, οὕτως τὸ πρᾶγμα τοῦτο,

27 because he found her in the field [ἀγρῷ]; the betrothed young woman [νεᾶνις] cried ὁ βοηθήσων[ἐβόησεν], and there was none to help [ὁ βοηθήσων] her.

27 ὅτι ἐν τῷ ἀγρῷ εὗρεν αὐτήν, ἐβόησεν ἡ νεᾶνις ἡ μεμνηστευμένη, καὶ ὁ βοηθήσων οὐκ ἦν αὐτῇ.

28 And if anyone should find a young virgin [τὴν παῖδα τὴν παρθένον] who has not been betrothed, and should force [βιασάμενος] her and lie with her, and be found,

28 Ἐὰν δέ τις εὕρῃ τὴν παῖδα τὴν παρθένον, ἥτις οὐ μεμνήστευται, καὶ βιασάμενος κοιμηθῇ μετ᾿ αὐτῆς καὶ εὑρεθῇ,

29 the man who lay with her [τῆς νεάνιδος] shall give [ἀργυρίου - payment for purchase] to the father of the damsel fifty silver shekels, and she shall be his wife, because he has humbled her; he shall never [τὸν ἅπαντα χρόνον] be able to put her away [ἐξαποστεῖλαι]*.

29 δώσει ὁ ἄνθρωπος ὁ κοιμηθεὶς μετ᾿ αὐτῆς τῷ πατρὶ τῆς νεάνιδος πεντήκοντα δίδραχμα ἀργυρίου, καὶ αὐτοῦ ἔσται γυνή, ἀνθ᾿ ὧν ἐταπείνωσεν αὐτήν· οὐ δυνήσεται ἐξαποστεῖλαι αὐτὴν τὸν ἅπαντα χρόνον.

Deu_22:13-29 CAB And if anyone should take a wife, and dwell [συνοικήσῃ (same root as v. Deu_22:22)] with her, and hate her,

16 And the father of the young woman [παιδὸς] shall say [ἐρεῖ] to the elders, I gave this my daughter to this man for a wife;

18 And the elders of that city [πόλεως] shall take that man, and shall chastise [παιδεύσουσιν] him,

20 But if this report [ὁ λόγος (ho logos)] be [γένηται] true, and the tokens of virginity are not found for the young woman [νεάνιδι];

27 because he found her in the field [ἀγρῷ]; the betrothed young woman [νεᾶνις] cried ὁ βοηθήσων[ἐβόησεν], and there was none to help [ὁ βοηθήσων] her.

28 And if anyone should find a young virgin [τὴν παῖδα τὴν παρθένον] who has not been betrothed, and should force [βιασάμενος] her and lie with her, and be found,

Deu_22:13-29 LXX Ἐὰν δέ τις λάβῃ γυναῖκα καὶ συνοικήσῃ [v. 22] αὐτῇ καὶ μισήσῃ αὐτὴν

15 καὶ λαβὼν ^{V-AAPNS > V-AAP-NS} ὁ πατὴρ τῆς παιδὸς^G3816 καὶ ἡ μήτηρ ἐξοίσουσιν^V-FAI-3P τὰ παρθένια τῆς παιδὸς πρὸς τὴν γερουσίαν ἐπὶ τὴν πύλην^G4439,

18 καὶ λήμψεται ἡ γερουσία τῆς πόλεως ἐκείνης τὸν ἄνθρωπον ἐκεῖνον καὶ παιδεύσουσιν^G3811 αὐτὸν

27 ὅτι ἐν τῷ ἀγρῷ εὗρεν αὐτήν, ἐβόησεν ἡ νεᾶνις ἡ μεμνηστευμένη, καὶ ὁ βοηθήσων οὐκ ἦν αὐτῇ.

English	Greek

Deu 22 Compared with Exo 22

Exo_22:16-17 CAB And if anyone deceive a virgin that is not betrothed, and lie with her, he shall surely endow her for a wife to himself. 17 And if her father positively refuses, and will not consent to give her to him for a wife, he shall pay compensation to her father according to the amount of the dowry of virgins.

Exo_22:16-17 LXX (22:15) Ἐὰν δὲ ἀπατήσῃ τις παρθένον ἀμνήστευτον καὶ κοιμηθῇ μετ᾿ αὐτῆς, φερνῇ φερνιεῖ αὐτὴν αὐτῷ γυναῖκα. 17 (22:16) ἐὰν δὲ ἀνανεύων ἀνανεύσῃ καὶ μὴ βούληται ὁ πατὴρ αὐτῆς δοῦναι αὐτὴν αὐτῷ γυναῖκα, ἀργύριον ἀποτείσει τῷ πατρὶ καθ᾿ ὅσον ἐστὶν ἡ φερνὴ τῶν παρθένων. --

Deu 22 Textual Notes and Verse Details

Deu_22:14 –

προφασιστικοὺς

ALS p. 474: “reproachfully accusing, falsly accusing”

See: G4393-G4399

παρθένια

ALS p.425

Deu_22:19 - νεάνιδος

ALS p. 384

Deu_22:21

*MT adds: "the men of her city"

** the word "defile" in, "to defile the house of her father by harlotry [ἐκπορνεῦσαι]"

is represented this way only by implication. The only real word here is "ἐκπορνεῦσαι"

Deu_22:22 - γυναικὸς συνῳκισμένης ἀνδρί

A woman who is cohabited [consumated] with a man

συνῳκισμένης – from συνοικιζω

see ALS p. 524 and 521

* συνῳκισμένης: esentially the same Greek word as verse 13

ἀμφοτέρους (also Deu_22:24)

ALS p. 30

Deu_22:25 –

πεδίῳ

ALS p. 429:

“level place, plain, field; piece of land used for pasture or tillage”

βιασάμενος (also Deu_22:28)

ALS p. 98

Almost the same as the Greek in “the kingdom of heaven suffers violence, and the violent take it be force”

Deu_22:26 – νεάνιδι

ALS p. 384

* MT reads: “But unto the young woman you shall do nothing...”

Deu_22:29

* MT has it: “all his days”

Deu 22 | Textual Notes

Jeremiah 2-4

Betrothed Defiled!

Isa_50:1 - what kind of divorce certificate

Jer_2:2

Jer_2:2 - I remember the kindness of your youth, and the love of your betrothal… (but compare LXX variations) – This is clearer in Jer_2:32 (as seen below)

Jer_2:7 – defiled my land (idolatry Jer_2:5, Jer_2:8 etc.)

Jer_2:19 – your apostasy will correct you

Jer_2:20 – fornication

Jer_2:24 – lust

Jer_2:26 – shame of idolatry

Jer_2:32 – bride… virgin

Jer_3:1 – You can’t return acoring to Law… but RETURN

Jer_4:1 – RETURN

Prophetic Context: Isaiah 50

Isa_50:1 CAB Thus says the Lord, Of what kind [Ποῖον] is your mother's bill of divorcement [ἀποστασίου], by which I put her away? Or to which debtor have I sold you? Behold, you are sold for your sins, and for your ~~iniquities~~ [lawlessness: ἀνομίαις] have I put your mother away.

Isa_50:1 LXX Οὕτως λέγει κύριος Ποῖον [contrast this with Jer_2:6] τὸ βιβλίον τοῦ ἀποστασίου τῆς μητρὸς ὑμῶν, ᾧ ἐξαπέστειλα αὐτήν; ἢ τίνι ὑπόχρεῳ πέπρακα ὑμᾶς; ἰδοὺ ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε, καὶ ταῖς ἀνομίαις ὑμῶν ἐξαπέστειλα τὴν μητέρα ὑμῶν.

Isa_50:1 KJV Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.

Jer 2

Brenton (English LXX)

LXX

KJV

Jer_2:1-37 Brenton And he said, Thus saith the Lord, 2 I remember the kindness of thy youth, and the love of thine espousals,

3 in following the Holy One of Israel, saith the Lord,

Israel was the holy people to the Lord, and the first-fruits of his increase: all that devoured him shall offend; evils shall come upon them, saith the Lord. 4 Hear the word of the Lord, O house of Jacob, and every family of the house of Israel. 5 Thus saith the Lord, What trespass have your fathers found in me, that they have revolted far from me, and gone after vanities, and become vain? 6 And they said not, Where is the Lord, who brought us up out of the land of Egypt, who guided us in the wilderness, in an untried and trackless land, in a land which no man at all went through, and no man dwelt there? 7 And I brought you to Carmel, that ye should eat the fruits thereof, and the good thereof; and ye went in, and defiled my land, and made mine heritage an abomination. 8 The priests said not, Where is the Lord? and they that held by the law knew me not: the shepherds also sinned against me, and the prophets prophesied by Baal, and went after that which profited not. 9 Therefore [διὰ] I will yet plead [in court: κριθήσομαι] with you, and will plead with your children's children. 10 For go to the isles of the Chettians, and see; and send to Kedar, and observe accurately, and see if such things have been done; 11 if the nations will change their gods, though they are not gods: but my people have changed their glory, for that from which they shall not be profited. 12 The heaven is amazed at this, and is very exceedingly horror-struck, saith the Lord. 13 For my people has committed two faults, and evil ones: they have forsaken me, the fountain of water of life, and hewn out for themselves broken cisterns, which will not be able to hold water. 14 Is Israel a servant, or a home-born slave? why has he become a spoil? 15 The lions roared upon him, and uttered their voice, which have made his land a wilderness: and his cities are broken down, that they should not be inhabited. 16 Also the children of Memphis and Taphnas have known thee, and mocked thee. 17 Has not thy forsaking me brought these things upon thee? saith the Lord thy God. 18 And now what hast thou to do with the way of Egypt, to drink the water of Geon? and what hast thou to do with the way of the Assyrians, to drink the water of rivers? 19 Thine apostasy shall correct thee, and thy wickedness [κακία] shall reprove thee: know then, and see, that thy forsaking me has been bitter [πικρόν] to thee, saith the Lord thy God; and I have taken no pleasure in thee, saith the Lord thy God. 20 For [ὅτι] of old [ἀπ᾿ αἰῶνος] thou hast broken thy yoke, and plucked asunder thy bands; [Psa_2:3; compare MT] and thou has said, I will not serve thee, but will go upon every high hill, and under every shady tree, there will I indulge in my fornication. [ἐν τῇ πορνείᾳ μου] 21 Yet I planted thee a fruitful vine, entirely of the right sort: how art thou a strange vine turned to bitterness [πικρίαν: v.19; current LXX adds: “you vine of another”]! 22 Though thou shouldest wash [ἀποπλύνῃ] thyself with nitre, and multiply to thyself soap, still thou art stained [κεκηλίδωσαι] by thine iniquities [ἐν ταῖς ἀδικίαις] before me, saith the Lord. 23 How wilt thou say, I am not polluted, [Οὐκ ἐμιάνθην] and have not gone after Baal? behold thy ways in the burial-ground, and know what thou hast done: her voice has howled in the evening: 24 she has extended her ways over the waters of the desert; she was hurried along [ἐπνευματοφορεῖτο: spirited/ blown along] by the lusts [ἐπιθυμίαις (same as Mat_5:27-30)] of her soul [ψυχῆς]; she is given up [παρεδόθη] ~~to them~~, who will turn her back [ἐπιστρέψει]? none that seek her shall be weary; at the time of her humiliation they shall find her. 25 Withdraw [ἀπόστρεψον] thy foot from a rough way, and they throat from thirst: but she said I will strengthen myself [Ἀνδριοῦμαι]: for she loved [ἠγαπήκει] strangers, and went after them. 26 As is the shame [αἰσχύνη] of a thief when he is caught, so shall the children of Israel be ashamed; they, and their kings, and their princes [ἄρχοντες], and their priests, and their prophets. 27 They said to a stock, Thou art my father; and to a stone, Thou has begotten me: and they have turned their backs to me, and not their faces [πρόσωπα]: yet in the time [καιρῷ] of their afflictions [κακῶν] they will say, Arise, and save us. 28 And where are thy gods, which thou madest for thyself? will they arise and save in the time of thine affliction? for [ὅτι] according [κατ᾿] to the number of thy cities were thy gods, O Juda; and according to the number of the streets of Jerusalem they sacrificed to Baal. 29 Wherefore do ye speak unto me? ye all have been ungodly [ἠσεβήσατε], and ye all have transgressed [ἠνομήσατε] against me, saith the Lord. 30 In vain have I smitten your children; ye have not received correction [παιδείαν]: a sword has devoured your prophets as a destroying lion; yet ye feared not. 31 Hear ye the word of the Lord: thus saith the Lord, Have I been a wilderness or a dry land to Israel? wherefore has my people said, We will not be ruled over [κυριευθησόμεθα], and will not come to thee any more? 32 Will a bride [νύμφη] forget her ornaments [κόσμον], or a virgin [παρθένος] her girdle? [στηθοδεσμίδα] but my people has forgotten me days without number. 33 What fair device wilt thou yet employ in thy ways, so as to seek love [ἀγάπησιν]? it shall not be so; ~~moreover~~ [ἀλλὰ - but stronger contrast] thou has done wickedly [ἐπονηρεύσω] in corrupting thy ways; 34 and in thine hands has been found the blood of innocent souls [ψυχῶν]; I have not found them in holes, but on every oak. 35 Yet thou saidst, I am innocent: only let his wrath [θυμὸς] be turned away from me. Behold, I will plead [κρίνομαι] with thee, whereas thou sayest, I have not sinned. 36 For thou has been so exceedingly [σφόδρα] contemptuous [κατεφρόνησας] [NETS: “Whatever did you greatly despise…”] as to repeat [δευτερῶσαι] thy ways; [compare MT] but thou shalt be ashamed of Egypt, as thou wast ashamed of Assur. 37 For thou shalt go forth thence also with thine hands upon thine head; for the Lord has rejected thine hope, and thou shalt not prosper in it.

Jer_2:1-37 LXX (OMITTED TEXT) 2 Καὶ εἶπεν Τάδε λέγει κύριος Ἐμνήσθην ἐλέους νεότητός σου καὶ ἀγάπης τελειώσεώς σου τοῦ

ἐξακολουθῆσαί σε τῷ ἁγίῳ Ισραηλ, λέγει κύριος

3 ἅγιος Ισραηλ. τῷ κυρίῳ ἀρχὴ γενημάτων αὐτοῦ· πάντες οἱ ἔσθοντες αὐτὸν πλημμελήσουσιν, κακὰ ἥξει ἐπ᾿ αὐτούς, φησὶν κύριος. 4 ἀκούσατε λόγον κυρίου, οἶκος Ιακωβ καὶ πᾶσα πατριὰ οἴκου Ισραηλ. 5 τάδε λέγει κύριος Τί εὕροσαν οἱ πατέρες ὑμῶν ἐν ἐμοὶ πλημμέλημα, ὅτι ἀπέστησαν μακρὰν ἀπ᾿ ἐμοῦ καὶ ἐπορεύθησαν ὀπίσω τῶν ματαίων καὶ ἐματαιώθησαν; 6 καὶ οὐκ εἶπαν Ποῦ ἐστιν κύριος ὁ ἀναγαγὼν ἡμᾶς ἐκ γῆς Αἰγύπτου ὁ καθοδηγήσας ἡμᾶς ἐν τῇ ἐρήμῳ ἐν γῇ ἀπείρῳ καὶ ἀβάτῳ, ἐν γῇ ἀνύδρῳ καὶ ἀκάρπῳ, ἐν γῇ, ἐν ᾗ οὐ διώδευσεν ἐν αὐτῇ οὐθὲν καὶ οὐ κατῴκησεν ἐκεῖ υἱὸς ἀνθρώπου; 7 καὶ εἰσήγαγον ὑμᾶς εἰς τὸν Κάρμηλον τοῦ φαγεῖν ὑμᾶς τοὺς καρποὺς [see previous] αὐτοῦ καὶ τὰ ἀγαθὰ αὐτοῦ· καὶ εἰσήλθατε καὶ ἐμιάνατε τὴν γῆν μου καὶ τὴν κληρονομίαν μου ἔθεσθε εἰς βδέλυγμα. 8 οἱ ἱερεῖς οὐκ εἶπαν Ποῦ ἐστιν κύριος; καὶ οἱ ἀντεχόμενοι τοῦ νόμου οὐκ ἠπίσταντό με, καὶ οἱ ποιμένες ἠσέβουν εἰς ἐμέ, καὶ οἱ προφῆται ἐπροφήτευον τῇ Βααλ καὶ ὀπίσω ἀνωφελοῦς ἐπορεύθησαν. 9 διὰ τοῦτο ἔτι κριθήσομαι πρὸς ὑμᾶς, λέγει κύριος, καὶ πρὸς τοὺς υἱοὺς τῶν υἱῶν ὑμῶν κριθήσομαι. 10 διότι διέλθετε εἰς νήσους Χεττιιμ καὶ ἴδετε, καὶ εἰς Κηδαρ ἀποστείλατε καὶ νοήσατε σφόδρα, καὶ ἴδετε εἰ γέγονεν τοιαῦτα. 11 εἰ ἀλλάξονται ἔθνη θεοὺς αὐτῶν; καὶ οὗτοι οὔκ εἰσιν θεοί. ὁ δὲ λαός μου ἠλλάξατο τὴν δόξαν αὐτοῦ, ἐξ ἧς οὐκ ὠφεληθήσονται. 12 ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ καὶ ἔφριξεν ἐπὶ πλεῖον σφόδρα, λέγει κύριος. 13 ὅτι δύο πονηρὰ ἐποίησεν ὁ λαός μου· ἐμὲ ἐγκατέλιπον, πηγὴν ὕδατος ζωῆς, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν. 14 Μὴ δοῦλός ἐστιν Ισραηλ ἢ οἰκογενής ἐστιν; διὰ τί εἰς προνομὴν ἐγένετο; 15 ἐπ᾿ αὐτὸν ὠρύοντο λέοντες καὶ ἔδωκαν τὴν φωνὴν αὐτῶν, οἳ ἔταξαν τὴν γῆν αὐτοῦ εἰς ἔρημον, καὶ αἱ πόλεις αὐτοῦ κατεσκάφησαν παρὰ τὸ μὴ κατοικεῖσθαι. 16 καὶ υἱοὶ Μέμφεως καὶ Ταφνας ἔγνωσάν σε καὶ κατέπαιζόν σου. 17 οὐχὶ ταῦτα ἐποίησέν σοι τὸ καταλιπεῖν σε ἐμέ; λέγει κύριος ὁ θεός σου. 18 καὶ νῦν τί σοι καὶ τῇ ὁδῷ Αἰγύπτου τοῦ πιεῖν ὕδωρ Γηων; καὶ τί σοι καὶ τῇ ὁδῷ Ἀσσυρίων τοῦ πιεῖν ὕδωρ ποταμῶν; 19 παιδεύσει σε ἡ ἀποστασία σου, καὶ ἡ κακία σου ἐλέγξει σε· καὶ γνῶθι καὶ ἰδὲ ὅτι πικρόν σοι τὸ καταλιπεῖν σε ἐμέ, λέγει κύριος ὁ θεός σου· καὶ οὐκ εὐδόκησα ἐπὶ σοί, λέγει κύριος ὁ θεός σου. 20 ὅτι ἀπ᾿ αἰῶνος συνέτριψας τὸν ζυγόν σου, διέσπασας τοὺς δεσμούς σου

Psa_2:3 LXX Διαρρήξωμεν τοὺς δεσμοὺς αὐτῶν καὶ ἀπορρίψωμεν ἀφ᾿ ἡμῶν τὸν ζυγὸν αὐτῶν.

καὶ εἶπας Οὐ δουλεύσω, ἀλλὰ πορεύσομαι ἐπὶ πᾶν βουνὸν ὑψηλὸν καὶ ὑποκάτω παντὸς ξύλου κατασκίου, ἐκεῖ διαχυθήσομαι ἐν τῇ πορνείᾳ μου. 21 ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν· πῶς ἐστράφης εἰς πικρίαν [v.19], ἡ ἄμπελος ἡ ἀλλοτρία; 22 ἐὰν ἀποπλύνῃ ἐν νίτρῳ καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐν ταῖς ἀδικίαις σου ἐναντίον ἐμοῦ, λέγει κύριος. 23 πῶς ἐρεῖς Οὐκ ἐμιάνθην καὶ ὀπίσω τῆς Βααλ οὐκ ἐπορεύθην; ἰδὲ τὰς ὁδούς σου ἐν τῷ πολυανδρίῳ καὶ γνῶθι τί ἐποίησας. ὀψὲ φωνὴ αὐτῆς ὠλόλυξεν, τὰς ὁδοὺς αὐτῆς [For some reason “ὁδοὺς” is not represented in English with CAB or with NETS] 24 ἐπλάτυνεν ἐφ᾿ ὕδατα ἐρήμου, ἐν ἐπιθυμίαις ψυχῆς αὐτῆς ἐπνευματοφορεῖτο, παρεδόθη· τίς ἐπιστρέψει αὐτήν; πάντες οἱ ζητοῦντες αὐτὴν οὐ κοπιάσουσιν, ἐν τῇ ταπεινώσει αὐτῆς εὑρήσουσιν αὐτήν. 25 ἀπόστρεψον τὸν πόδα σου ἀπὸ ὁδοῦ τραχείας καὶ τὸν φάρυγγά σου ἀπὸ δίψους. ἡ δὲ εἶπεν Ἀνδριοῦμαι· ὅτι ἠγαπήκει ἀλλοτρίους καὶ ὀπίσω αὐτῶν ἐπορεύετο. 26 ὡς αἰσχύνη κλέπτου ὅταν ἁλῷ, οὕτως αἰσχυνθήσονται οἱ υἱοὶ Ισραηλ, αὐτοὶ καὶ οἱ βασιλεῖς αὐτῶν καὶ οἱ ἄρχοντες αὐτῶν καὶ οἱ ἱερεῖς αὐτῶν καὶ οἱ προφῆται αὐτῶν. 27 τῷ ξύλῳ εἶπαν ὅτι Πατήρ μου εἶ σύ, καὶ τῷ λίθῳ Σὺ ἐγέννησάς με, καὶ ἔστρεψαν ἐπ᾿ ἐμὲ νῶτα καὶ οὐ πρόσωπα αὐτῶν· καὶ ἐν τῷ καιρῷ τῶν κακῶν αὐτῶν ἐροῦσιν Ἀνάστα καὶ σῶσον ἡμᾶς. 28 καὶ ποῦ εἰσιν οἱ θεοί σου, οὓς ἐποίησας σεαυτῷ; εἰ ἀναστήσονται καὶ σώσουσίν σε ἐν καιρῷ τῆς κακώσεώς σου; ὅτι κατ᾿ ἀριθμὸν τῶν πόλεών σου ἦσαν θεοί σου, Ιουδα, καὶ κατ᾿ ἀριθμὸν διόδων τῆς Ιερουσαλημ ἔθυον τῇ Βααλ. 29 ἵνα τί λαλεῖτε πρός με; πάντες ὑμεῖς ἠσεβήσατε καὶ πάντες ὑμεῖς ἠνομήσατε

[ALS: p. 266 → p. 46: act/ considered lawless]

εἰς ἐμέ, λέγει κύριος. 30 μάτην ἐπάταξα τὰ τέκνα ὑμῶν, παιδείαν οὐκ ἐδέξασθε· μάχαιρα κατέφαγεν τοὺς προφήτας ὑμῶν ὡς λέων ὀλεθρεύων, καὶ οὐκ ἐφοβήθητε. 31 ἀκούσατε λόγον κυρίου Τάδε λέγει κύριος Μὴ ἔρημος ἐγενόμην τῷ Ισραηλ ἢ γῆ κεχερσωμένη; διὰ τί εἶπεν ὁ λαός μου Οὐ κυριευθησόμεθα καὶ οὐχ ἥξομεν πρὸς σὲ ἔτι; 32 μὴ ἐπιλήσεται νύμφη τὸν κόσμον αὐτῆς καὶ παρθένος τὴν στηθοδεσμίδα αὐτῆς; ὁ δὲ λαός μου ἐπελάθετό μου ἡμέρας, ὧν οὐκ ἔστιν ἀριθμός. 33 τί ἔτι καλὸν ἐπιτηδεύσεις ἐν ταῖς ὁδοῖς σου τοῦ ζητῆσαι ἀγάπησιν; οὐχ οὕτως, καὶ σὺ ἐπονηρεύσω τοῦ μιᾶναι τὰς ὁδούς σου. 34 καὶ ἐν ταῖς χερσίν σου εὑρέθησαν αἵματα ψυχῶν ἀθῴων· οὐκ ἐν διορύγμασιν εὗρον αὐτούς, ἀλλ᾿ ἐπὶ πάσῃ δρυί. 35 καὶ εἶπας Ἀθῷός εἰμι, ἀλλὰ ἀποστραφήτω ὁ θυμὸς αὐτοῦ ἀπ᾿ ἐμοῦ. ἰδοὺ ἐγὼ κρίνομαι πρὸς σὲ ἐν τῷ λέγειν σε Οὐχ ἥμαρτον. 36 τί κατεφρόνησας σφόδρα τοῦ δευτερῶσαι τὰς ὁδούς σου; καὶ ἀπὸ Αἰγύπτου καταισχυνθήσῃ, καθὼς κατῃσχύνθης ἀπὸ Ασσουρ. 37 ὅτι καὶ ἐντεῦθεν ἐξελεύσῃ, καὶ αἱ χεῖρές σου ἐπὶ τῆς κεφαλῆς σου· ὅτι ἀπώσατο κύριος τὴν ἐλπίδα σου, καὶ οὐκ εὐοδωθήσῃ ἐν αὐτῇ.

Jer_2:1-37 KJV Moreover the word of the LORD came to me, saying, 2 Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown.

3 Israel was holiness unto the LORD, and the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the LORD. 4 Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel: 5 Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? 6 Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt? 7 And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination. 8 The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit. 9 Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead. 10 For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing. 11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. 12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD. 13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. 14 Is Israel a servant? is he a homeborn slave? why is he spoiled? 15 The young lions roared upon him, and yelled, and they made his land waste: his cities are burned without inhabitant. 16 Also the children of Noph and Tahapanes have broken the crown of thy head. 17 Hast thou not procured this unto thyself, in that thou hast forsaken the LORD thy God, when he led thee by the way? 18 And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river? 19 Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts. 20 For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot [πορνείᾳ]. 21 Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? 22 For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD. 23 How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; 24 A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. 25 Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go. 26 As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets, 27 Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us. 28 But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah. 29 Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD. 30 In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion. 31 O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee? 32 Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. 33 Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways. 34 Also in thy skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but upon all these. 35 Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned. 36 Why gaddest thou about so much to change thy way? [compare LXX] thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. 37 Yea, thou shalt go forth from him, and thine hands upon thine head: for the LORD hath rejected thy confidences, and thou shalt not prosper in them.

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Jer 3

Jer_3:1-25 Brenton If a man put away [ἐξαποστείλῃ] his wife, and she depart [ἀπέλθῃ] from [ἀπ᾿] him, and become another man's [γένηται ἀνδρὶ ἑτέρῳ (Rom 7)], shall she return to him any more at all? shall not that woman be utterly defiled [ἀνακάμπτουσα ^V-PAPNS ἀνακάμψει ^V-FAI-3S]? [Referring to Deu_24:2-4] yet thou hast gone a-whoring [ἐξεπόρνευσας] with many shepherds [ποιμέσιν πολλοῖς], and hast returned [ἀνέκαμπτες] to me, saith the Lord.

Jer_3:1-25 LXX Ἐὰν ἐξαποστείλῃ ἀνὴρ τὴν γυναῖκα αὐτοῦ, καὶ ἀπέλθῃ ἀπ᾿ αὐτοῦ καὶ γένηται ἀνδρὶ ἑτέρῳ [Rom 7], μὴ ἀνακάμπτουσα^V-PAPNS ἀνακάμψει ^V-FAI-3S πρὸς αὐτὸν ἔτι; οὐ μιαινομένη μιανθήσεται ἡ γυνὴ ἐκείνη; καὶ σὺ ἐξεπόρνευσας ἐν ποιμέσιν πολλοῖς· καὶ ἀνέκαμπτες πρός με; λέγει κύριος.

Jer_3:1-25 KJV They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.

Expanded Greek Details

ἀνακάμπτουσα^{G344 V-PAPNS} – “vb pres act part fem nom sg” (ALS p. 34)

ἀνακάμψει^{G344 V-FAI-3S} – “vb fut act ind 3rd pers sg” (ALS p. 34)

“γένηται ἀνδρὶ ἑτέρῳ” here is exactly the same as Deu_24:2 and Rom_7:3

The Rest of Jer 3

2 Lift up thine eyes to look straight forward [εὐθεῖαν], and see where thou hast not been utterly defiled [ἐξεφύρθης]. Thou hast sat for them by the wayside as a deserted [ἐρημουμένη] crow, and hast defiled [ἐμίανας] the land with thy fornications [πορνείαις; see ch 2] and thy wickedness [κακίαις]. 3 And thou didst retain many shepherds for a stumbling-block to thyself: thou hadst a whore's face [ὄψις πόρνης], thou didst become shameless [ἀπηναισχύντησας] toward all. 4 Hast thou not called me as it were a home, [compare MT] and the father and guide of [ἀρχηγὸν: from the beginning of…/ “Originator” (NETS)] thy virgin[ity]~~-time~~? [τῆς παρθενίας σου] 5 Will ~~God's~~ anger continue^G1265 for ever [εἰς τὸν αἰῶνα], or be preserved^G1314 to the end [εἰς νεῖκος]? Behold, thou hast spoken and done these bad things [τὰ πονηρὰ], and hadst power to do them.

2 ἆρον εἰς εὐθεῖαν τοὺς ὀφθαλμούς σου καὶ ἰδέ· ποῦ οὐχὶ ἐξεφύρθης;

[ALS p. 204 > εκφυρω, ALS p. 176 – but def. is non-specific; But compare: G4210; G4211; (G4974?) – apparently “φύρ” somewhat pertinas to being “died”]

ἐπὶ ταῖς ὁδοῖς ἐκάθισας αὐτοῖς ὡσεὶ κορώνη ἐρημουμένη καὶ ἐμίανας τὴν γῆν ἐν ταῖς πορνείαις σου καὶ ἐν ταῖς κακίαις σου. 3 καὶ ἔσχες ποιμένας πολλοὺς εἰς πρόσκομμα σεαυτῇ· ὄψις πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας. 4 οὐχ ὡς οἶκόν με ἐκάλεσας καὶ πατέρα καὶ ἀρχηγὸν τῆς παρθενίας σου; 5 μὴ διαμενεῖ^G1265 εἰς τὸν αἰῶνα ἢ διαφυλαχθήσεται^G1314 εἰς νεῖκος; ἰδοὺ ἐλάλησας καὶ ἐποίησας τὰ πονηρὰ ταῦτα καὶ ἠδυνάσθης.

2 Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. 3 Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed. 4 Wilt thou not from this time cry unto me, My father, [compare LXX] thou art the guide of my youth? [τῆς παρθενίας σου] 5 Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest.

6 And the Lord said to me in the days of Josias the king, Hast thou seen what things the house of Israel has done to me? they have gone on every high mountain, and under every shady tree, and have committed fornication [ἐπόρνευσαν] there. 7 And I said after [μετὰ - same as Deu_24:4: ‘After she is defiled’] she had committed all these [ταῦτα πάντα] acts of fornication [τὸ πορνεῦσαι], Turn again to me [πρός με ἀνάστρεψον]. Yet she returned not. [καὶ οὐκ ἀνέστρεψεν; Also see v. 8] And faithless [ἀσυνθεσίαν] Juda saw her faithlessness [ἀσύνθετος]. 8 And I saw that (for all the sins of which she was convicted, wherein the house of Israel committed adultery [ἐμοιχᾶτο], and I put her away [ἐξαπέστειλα], and gave into [εἰς] her hands a bill of divorcement [βιβλίον ἀποστασίου],) yet faithless Juda feared not, but went and herself also committed fornication [ἐπόρνευσεν]. 9 And [ἐγένετο: it became that] her fornication [πορνεία] was nothing accounted of [εἰς οὐθὲν]; and she committed adultery [ἐμοίχευσεν] with wood and stone. 10 And for all these things faithless Juda turned [ἐπεστράφη] not to me with all her heart [ἐξ ὅλης τῆς καρδίας], but falsely [ἐπὶ ψεύδει]. 11 And the Lord said to me, Israel has justified himself [τὴν ψυχὴν] more than faithless Juda. 12 Go and read these words toward the north, and thou shalt say, Return [Ἐπιστράφητι] to me, O house of Israel, saith the Lord; and I will not set my face [πρόσωπόν] against you: for I am merciful, saith the Lord, and I will not be angry with you for ever [εἰς τὸν αἰῶνα]. 13 Nevertheless, know thine iniquity, that thou hast sinned against [εἰς] the Lord thy God, and hast scattered thy ways to [εἰς] strangers under every shady tree, but thou didst not hearken [ὑπήκουσας] to my voice, saith the Lord. 14 Turn [ἐπιστράφητε], ye children that have revolted, saith the Lord; for [διότι] I will rule over [κατακυριεύσω] you: and I will take you one of a city [ἐκ πόλεως], and two of a family* [ἐκ πατριᾶς ], and I will bring [εἰσάξω] you in to [εἰς] Sion: [* some think “family” may mean more broudly than a household, as in, “the families of the earth” or “nations”; Psa_22:27; Amo_3:2; Zec_14:17; Act_3:25 (also see Jer_1:15 MT)] 15 and I will give you shepherds [ποιμένας] after [κατὰ: according to] my heart [καρδίαν], and they shall certainly tend [ποιμανοῦσιν ὑμᾶς ποιμαίνοντες] you with [μετ᾿] knowledge [ἐπιστήμης: lit. “upon”+“stand”; ALS p. 226: “knowledge; skill, understanding”; NETS says “skill”]. 16 And it shall come to pass that ~~when~~ [ἐὰν: if] ye are multiplied and increased^G837 upon the land, saith the Lord, in those days they shall say no more, The ark of the covenant [Κιβωτὸς διαθήκης] of the Holy One of Israel: it shall not come to [ἐπὶ: upon] ~~mind~~ [καρδίαν: heart]; it shall not be named; neither shall it be visited^G1980; nor shall this be done any more. 17 In those days and at that ~~time~~ [καιρῷ: season] they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered^G4863 to [εἰς] it: and they shall not walk any more after the imaginations [ἐνθυμημάτων] of their evil [πονηρᾶς] heart [καρδίας]. 18 In those days the house of Juda, shall come ~~together to the~~ [ἐπὶ τὸν: upon the] house of Israel, and they shall come, together [ἥξουσιν ἐπὶ τὸ αὐτὸ], from the land of the north [βορρᾶ], and from all the countries [χωρῶν], to the land [γῆν], which I caused their fathers to inherit. 19 And I said [εἶπα], So be it [Γένοιτο], Lord, for ~~thou saidst~~ I will set thee ~~among~~ [εἰς: unto] children, and will give thee a choice land, the inheritance of the Almighty God of the Gentiles: [compare MT] and I said [καὶ εἶπα], Ye shall call me Father; and [ἀπ᾿ ἐμοῦ: from me] ye shall not turn away [ἀποστραφήσεσθε] ~~from me~~. 20 But [πλὴν] as a wife acts treacherously [ἀθετεῖ: lit. devaluing/ dihonoring] ~~against~~ [εἰς: unto] her ~~husband,~~

συνόντα: lit. with (συν) + to be (όντα > a form of εἰμί): this may mean, “comapnion”; NETS: “mate” – this is established by Pro_5:19; This word usually has to do with understanding: Jos_1:7; Jos_1:8; 2Ch_26:5; 2Ch_30:22; Job_36:29; Isa_7:9;

so has the house of Israel dealt treacherously [ἠθέτησεν: lit. devaluing/ dihonoring] ~~against~~ [εἰς: unto] me, saith [ἐπελάθοντο] the Lord. 21 A voice from [ἐκ: out of] the lips was heard, even of weeping and supplication of the children of Israel: for [ὅτι] they have dealt unrighteously [ἠδίκησαν] in their ways, they have forgotten God their Holy One. 22 Turn [ἐπιστράφητε], ye children that are given to turning [ἐπιστρέφοντες], and I will heal [ἰάσομαι] your bruises [συντρίμματα: destructions or wounds]. Behold, we will be thy servants; for thou art the Lord our God. 23 Truly the hills and the strength of the mountains were a lying [εἰς ψεῦδος: into a lie] ~~refuge~~ [“refuge” not in current LXX]: but [πλὴν] by [διὰ] the Lord our God is the salvation of Israel. 24 But shame [αἰσχύνη] has consumed [κατανάλωσεν] the labours [μόχθους] of our fathers from our youth [νεότητος]; their sheep and their calves [μόσχους; compare “labours” above], and their sons and their daughters. 25 We have lain down [ἐκοιμήθημεν] in our shame [αἰσχύνῃ], and our disgrace [ἀτιμία] has covered [ἐπεκάλυψεν] us: because [διότι] we and our fathers have sinned before our God, from our youth until this day; and we have not hearkened [ὑπηκούσαμεν] to the voice of the Lord our God.

6 Καὶ εἶπεν κύριος πρός με ἐν ταῖς ἡμέραις Ιωσια τοῦ βασιλέως Εἶδες ἃ ἐποίησέν μοι ἡ κατοικία τοῦ Ισραηλ· ἐπορεύθησαν ἐπὶ πᾶν ὄρος ὑψηλὸν^G5308 καὶ ὑποκάτω παντὸς ξύλου ἀλσώδους καὶ ἐπόρνευσαν ἐκεῖ. 7 καὶ εἶπα μετὰ [Deu_24:4] τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα Πρός με ἀνάστρεψον, καὶ οὐκ ἀνέστρεψεν· καὶ εἶδεν τὴν ἀσυνθεσίαν αὐτῆς ἡ ἀσύνθετος Ιουδα.

8 καὶ εἶδον διότι περὶ πάντων ὧν κατελήμφθη ἐν οἷς ἐμοιχᾶτο [NETS brackets these words] ἡ κατοικία τοῦ Ισραηλ, καὶ ἐξαπέστειλα αὐτὴν καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς· καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ιουδα καὶ ἐπορεύθη καὶ ἐπόρνευσεν καὶ αὐτή. 9 καὶ ἐγένετο εἰς οὐθὲν ἡ πορνεία αὐτῆς, καὶ ἐμοίχευσεν τὸ ξύλον καὶ τὸν λίθον. 10 καὶ ἐν πᾶσιν τούτοις οὐκ ἐπεστράφη πρός με ἡ ἀσύνθετος Ιουδα ἐξ ὅλης τῆς καρδίας αὐτῆς, ἀλλ᾿ ἐπὶ ψεύδει. 11 καὶ εἶπεν κύριος πρός με Ἐδικαίωσεν τὴν ψυχὴν αὐτοῦ Ισραηλ ἀπὸ τῆς ἀσυνθέτου Ιουδα. 12 πορεύου καὶ ἀνάγνωθι τοὺς λόγους τούτους πρὸς βορρᾶν καὶ ἐρεῖς Ἐπιστράφητι πρός με, ἡ κατοικία τοῦ Ισραηλ, λέγει κύριος, καὶ οὐ στηριῶ τὸ πρόσωπόν μου ἐφ᾿ ὑμᾶς· ὅτι ἐλεήμων ἐγώ εἰμι, λέγει κύριος, καὶ οὐ μηνιῶ ὑμῖν εἰς τὸν αἰῶνα. 13 πλὴν γνῶθι τὴν ἀδικίαν σου, ὅτι εἰς κύριον τὸν θεόν σου ἠσέβησας καὶ διέχεας τὰς ὁδούς σου εἰς ἀλλοτρίους ὑποκάτω παντὸς ξύλου ἀλσώδους, τῆς δὲ φωνῆς μου οὐχ ὑπήκουσας, λέγει κύριος. 14 ἐπιστράφητε, υἱοὶ ἀφεστηκότες, λέγει κύριος, διότι ἐγὼ κατακυριεύσω ὑμῶν καὶ λήμψομαι ὑμᾶς ἕνα ἐκ πόλεως καὶ δύο ἐκ πατριᾶς καὶ εἰσάξω ὑμᾶς εἰς Σιων 15 καὶ δώσω ὑμῖν ποιμένας κατὰ τὴν καρδίαν μου, καὶ ποιμανοῦσιν ὑμᾶς ποιμαίνοντες μετ᾿ ἐπιστήμης. 16 καὶ ἔσται ἐὰν πληθυνθῆτε καὶ αὐξηθῆτε^G837 ἐπὶ τῆς γῆς ἐν ταῖς ἡμέραις ἐκείναις, λέγει κύριος, οὐκ ἐροῦσιν ἔτι Κιβωτὸς διαθήκης ἁγίου Ισραηλ, οὐκ ἀναβήσεται ἐπὶ καρδίαν, οὐκ ὀνομασθήσεται οὐδὲ ἐπισκεφθήσεται^G1980 καὶ οὐ ποιηθήσεται ἔτι· 17 ἐν ταῖς ἡμέραις ἐκείναις καὶ ἐν τῷ καιρῷ ἐκείνῳ καλέσουσιν τὴν Ιερουσαλημ Θρόνος κυρίου, καὶ συναχθήσονται^G4863 [sounds like “acme” in this case, but this is only a limma effect; lexical form: συνάγω] εἰς αὐτὴν πάντα τὰ ἔθνη καὶ οὐ πορεύσονται ἔτι ὀπίσω τῶν ἐνθυμημάτων τῆς καρδίας αὐτῶν τῆς πονηρᾶς. 18 ἐν ταῖς ἡμέραις ἐκείναις συνελεύσονται^G4905 [lexical form: συνέρχομαι] οἶκος Ιουδα ἐπὶ τὸν οἶκον τοῦ Ισραηλ, καὶ ἥξουσιν ἐπὶ τὸ αὐτὸ ἀπὸ γῆς βορρᾶ καὶ ἀπὸ πασῶν τῶν χωρῶν ἐπὶ τὴν γῆν, ἣν κατεκληρονόμησα τοὺς πατέρας αὐτῶν. 19 καὶ ἐγὼ εἶπα Γένοιτο, κύριε· ὅτι τάξω σε εἰς τέκνα καὶ δώσω σοι γῆν ἐκλεκτὴν κληρονομίαν θεοῦ παντοκράτορος ἐθνῶν· [think: no explicit “of”] καὶ εἶπα Πατέρα καλέσετέ με καὶ ἀπ᾿ ἐμοῦ οὐκ ἀποστραφήσεσθε. 20 πλὴν ὡς ἀθετεῖ [negation (ἀ) + “a derivative of G5087” (Strong’s): that is, “…θετεῖ” which is from “τίθημι” – value/ honor] γυνὴ εἰς τὸν συνόντα αὐτῇ, οὕτως ἠθέτησεν εἰς ἐμὲ οἶκος Ισραηλ, λέγει κύριος. 21 φωνὴ ἐκ χειλέων ἠκούσθη κλαυθμοῦ καὶ δεήσεως υἱῶν Ισραηλ, ὅτι ἠδίκησαν ἐν ταῖς ὁδοῖς αὐτῶν, ἐπελάθοντο θεοῦ ἁγίου αὐτῶν. 22 ἐπιστράφητε, υἱοὶ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν. ἰδοὺ δοῦλοι ἡμεῖς ἐσόμεθά σοι, ὅτι σὺ κύριος ὁ θεὸς ἡμῶν εἶ. 23 ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων, πλὴν διὰ κυρίου θεοῦ ἡμῶν ἡ σωτηρία τοῦ Ισραηλ. 24 ἡ δὲ αἰσχύνη κατανάλωσεν τοὺς μόχθους τῶν πατέρων ἡμῶν ἀπὸ νεότητος ἡμῶν, τὰ πρόβατα αὐτῶν καὶ τοὺς μόσχους αὐτῶν καὶ τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας αὐτῶν. 25 ἐκοιμήθημεν ἐν τῇ αἰσχύνῃ ἡμῶν, καὶ ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν, διότι ἔναντι τοῦ θεοῦ ἡμῶν ἡμάρτομεν ἡμεῖς καὶ οἱ πατέρες ἡμῶν ἀπὸ νεότητος ἡμῶν ἕως τῆς ἡμέρας ταύτης καὶ οὐχ ὑπηκούσαμεν τῆς φωνῆς κυρίου τοῦ θεοῦ ἡμῶν.

6 The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. 7 And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it. 8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. 9 And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. 10 And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. 11 And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. 12 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever. 13 Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. 14 Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: 15 And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. 16 And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. 17 At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. 18 In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers. 19 But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? [compare LXX] and I said, Thou shalt call me, My father; and shalt not turn away from me. 20 Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD. 21 A voice was heard upon the high places, weeping and supplications of the children of Israel: for they have perverted their way, and they have forgotten the LORD their God. 22 Return, ye backsliding children, and I will heal your backslidings. [compare LXX] Behold, we come unto thee; for thou art the LORD our God. 23 Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel. 24 For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters. 25 We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.

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Jer 4

Jer_4:1-31 Brenton If Israel will return [ἐπιστραφῇ] to me, saith the Lord, he shall return [ἐπιστραφήσεται]: and if he will remove his abominations out of [ἐκ] his mouth, and fear before me [ἀπὸ τοῦ προσώπου μου εὐλαβηθῇ], and swear [ὀμόσῃ; found in v 2 in the Greek], 2 The Lord lives, with [μετὰ] truth, in [ἐν] judgment and [ἐν; in] righteousness, then shall nations bless by him, and by him they shall praise God in Jerusalem. 3 For thus [ὅτι τάδε] saith the Lord to the men of Juda, and to the inhabitants of Jerusalem, Break up fresh ground for yourselves [Νεώσατε ἑαυτοῖς νεώματα], and sow not among thorns. [MT: “Break up your fallow ground”] 4 Circumcise [περιτμήθητε] yourselves to your God, and circumcise [περιτέμεσθε] your hardness of heart [σκληροκαρδίαν], ye men of Juda, and inhabitants [κατοικοῦντες] of Jerusalem: lest my wrath go forth as fire [μὴ ἐξέλθῃ ὡς πῦρ ὁ θυμός μου], and burn, and there be none to quench it [προσώπου: countenance - This is not being reperesented at all (neither here, nor CAB, nor NETS). Is it not in the more critical LXX versions?], because of the evil [πονηρίας] of your devices [ἐπιτηδευμάτων]. 5 Declare ye in Juda, and let it be heard in Jerusalem: say ye, Sound the trumpet in [ἐπὶ] the land; [and] cry ye aloud [καὶ κεκράξατε μέγα]: say ye, Gather yourselves together, and let us enter into the fortified [τειχήρεις] cities. 6 Gather up your wares and flee to [εἰς] Sion: hasten, stay not [μὴ στῆτε]: for [ὅτι] I will bring [ἐπάγω] evils [κακὰ] from the north, an great destruction [συντριβὴν μεγάλην]. 7 The lion is gone up [ἐκ: out] from his lair, he has roused himself [not in current critical editions of the Greek? Is this supposed to be “ἐξῆρεν”? (grammar is not right for this: V-AAI-3S)] to the destruction of the nations [ἐξολεθρεύων ἔθνη ἐξῆρεν], and has gone forth [ἐξῆλθεν] out [ἐκ] of his place, to [εἰς] make the land desolate [ἐρήμωσιν]; and the cities shall be destroyed, so as to be without inhabitant [μὴ κατοικεῖσθαι]. 8 For [ἐπὶ] these things gird yourselves [περιζώσασθε] with sackclothes [σάκκους], and lament [κόπτεσθε], and howl: for [διότι] the anger [ὁ θυμὸς] of the Lord is not turned away [ἀπεστράφη] from you. 9 And it shall come to pass in that day, saith the Lord, that the heart of the king shall perish, and the heart of the princes; and the priests shall be amazed, and the prophets shall wonder. 10 And I said, O sovereign [δέσποτα] Lord, [ἄρα^G685– cursed/prayed against; not represented in CAB or NETS] verily [γε^G1065] thou hast deceived [ἀπατῶν^G538 ἠπάτησας^G538] this people and Jerusalem, saying, There shall be peace; ~~whereas~~ behold [καὶ ἰδοὺ: and look!], the sword has reached even to their soul. 11 At that time [καιρῷ: season] they shall say to this people and to Jerusalem [:] , There is a spirit of error [Πνεῦμα πλανήσεως: deception] in the wilderness: the way of the daughter of my people is not to [εἰς] purity [καθαρὸν], nor [οὐδ᾿] to [εἰς] holiness [ἅγιον]. [compare MT] 12 ~~But~~ a spirit of full vengeance shall come upon [ἥξει: out (to)] me [current critical texts: “πνεῦμα πληρώσεως ἥξει μοι” a spirit of fullness will come out to me – this is closer to the MT]; and now I declare [λαλῶ] my judgments [κρίματα] against [πρὸς] them. 13 Behold, he shall come up as a cloud, and his chariots as a tempest: his horses are swifter than eagles. Woe unto us! for [ὅτι: that] we are in misery. 14 Cleanse thine heart from wickedness [ἀπόπλυνε ἀπὸ κακίας τὴν καρδίαν σου], O Jerusalem, that [ἵνα] thou mayest be saved: how long will thy [ἕως πότε ὑπάρξουσιν] grievous thoughts [διαλογισμοὶ πόνων: the painfulness of “πόνων” or “grievous” is related to the word evil/ wicked in Greek (“πονηρός” G4190)] be within thee? 15 For [διότι] a voice of one publishing [ἀναγγέλλοντος] ~~from~~ [ἐκ: out of] Dan shall come [ἥξει], and trouble [πόνος] out of [ἐξ] mount Ephraim shall be heard of. 16 Remind ye the nations; behold, they are come: proclaim [ἀναγγείλατε] it in Jerusalem, that bands are approaching from a land afar off, and have uttered their voice against the cities of Juda. 17 As keepers of a field, they have surrounded her; because thou, saith the Lord, has neglected me. [MT says, “rebellious against me”] 18 Thy ways and thy devices have brought these things upon thee; this is thy wickedness, for it is bitter, for it has reached to thy heart. 19 I am pained in my bowels, my bowels, and the sensitive powers of my heart; my soul is in great commotion, my heart is torn: I will not be silent, for my soul has heard the sound of a trumpet, the cry of war, and of distress: it calls on destruction; 20 for all the land is distressed: suddenly my tabernacle is distressed, my curtains have been rent asunder. 21 How long shall I see fugitives, and hear the sound of the trumpet? 22 For the princes of my people have not known me, they are foolish and unwise children: they are wise to do evil, but how to do good they have not known. 23 I looked upon the earth, and, behold, it was not; and to the sky, an there was no light in it. 24 I beheld the mountains, and they trembled, and I saw all the hills in commotion. 25 I looked, and behold, there was no man, and all the birds of the sky were scared. 26 I saw, and, behold, Carmel was desert, and all the cities were burnt with fire at the presence of the Lord, and at the presence of his fierce anger they were utterly destroyed. 27 Thus saith the Lord, The whole land shall be desolate; but I will not make a full end. 28 For these things let the earth mourn, and let the sky be dark above: for I have spoken, and I will not repent; I have purposed, and I will not turn back from it. 29 The whole land has recoiled from the noise of the horseman and the bent bow; they have gone into the caves, and have hidden themselves in the groves, and have gone up upon the rocks: every city was abandoned, no man dwelt in them. 30 And what wilt thou do? Though thou clothe thyself with scarlet, and adorn thyself with golden ornaments; though thou adorn thine eyes with stibium, [“στίβι” a powder used to paint the eyes] thy beauty will be in vain: thy lovers have rejected thee, they seek thy life. 31 For I have heard thy groaning as the voice of a woman in travail, as of her that brings forth her first child; the voice of the daughter of Zion shall fail through weakness, and she shall lose the strength of her hands, saying, Woe is me! for my soul faints because of the slain. [Mt: “murderers”]

Jer_4:1-31 LXX Ἐὰν ἐπιστραφῇ Ισραηλ, λέγει κύριος, πρός με ἐπιστραφήσεται· ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ ἐκ στόματος αὐτοῦ καὶ ἀπὸ τοῦ προσώπου μου εὐλαβηθῇ 2 καὶ ὀμόσῃ Ζῇ κύριος μετὰ ἀληθείας καὶ ἐν κρίσει καὶ ἐν δικαιοσύνῃ, καὶ εὐλογήσουσιν ἐν αὐτῇ ἔθνη καὶ ἐν αὐτῷ αἰνέσουσιν τῷ θεῷ ἐν Ιερουσαλημ. 3 ὅτι τάδε λέγει κύριος τοῖς ἀνδράσιν Ιουδα καὶ τοῖς κατοικοῦσιν Ιερουσαλημ Νεώσατε ἑαυτοῖς νεώματα καὶ μὴ σπείρητε ἐπ᾿ ἀκάνθαις. 4 περιτμήθητε τῷ θεῷ ὑμῶν καὶ περιτέμεσθε τὴν σκληροκαρδίαν ὑμῶν, ἄνδρες Ιουδα καὶ οἱ κατοικοῦντες Ιερουσαλημ, μὴ ἐξέλθῃ ὡς πῦρ ὁ θυμός μου καὶ ἐκκαυθήσεται, καὶ οὐκ ἔσται ὁ σβέσων ἀπὸ προσώπου [Where is this “προσώπου” in English vesions??] πονηρίας ἐπιτηδευμάτων ὑμῶν. 5 Ἀναγγείλατε ἐν τῷ Ιουδα, καὶ ἀκουσθήτω ἐν Ιερουσαλημ· εἴπατε Σημάνατε ἐπὶ τῆς γῆς σάλπιγγι καὶ κεκράξατε μέγα· εἴπατε Συνάχθητε καὶ εἰσέλθωμεν εἰς τὰς πόλεις τὰς τειχήρεις. 6 ἀναλαβόντες φεύγετε εἰς Σιων· σπεύσατε μὴ στῆτε, ὅτι κακὰ ἐγὼ ἐπάγω ἀπὸ βορρᾶ καὶ συντριβὴν* μεγάλην. [* “συν” (sun: together) + “τριβ” (trib, as in: “tribulation”] 7 ἀνέβη λέων ἐκ τῆς μάνδρας αὐτοῦ, ἐξολεθρεύων [i.e. “destroy”;see p. 207 ALS] ἔθνη ἐξῆρεν^G1808 [p. 205 ALS] καὶ ἐξῆλθεν ἐκ τοῦ τόπου αὐτοῦ τοῦ θεῖναι τὴν γῆν εἰς ἐρήμωσιν, καὶ πόλεις καθαιρεθήσονται παρὰ τὸ μὴ κατοικεῖσθαι αὐτάς. 8 ἐπὶ τούτοις περιζώσασθε σάκκους καὶ κόπτεσθε^G2875 καὶ ἀλαλάξατε, διότι οὐκ ἀπεστράφη ὁ θυμὸς κυρίου ἀφ᾿ ὑμῶν. 9 καὶ ἔσται ἐν ἐκείνῃ τῇ ἡμέρᾳ, λέγει κύριος, ἀπολεῖται ἡ καρδία τοῦ βασιλέως καὶ ἡ καρδία τῶν ἀρχόντων, καὶ οἱ ἱερεῖς ἐκστήσονται, καὶ οἱ προφῆται θαυμάσονται. 10 καὶ εἶπα Ὦ δέσποτα κύριε, ἄρα^G685 γε^G1065 ἀπατῶν^G538 ἠπάτησας^G538 τὸν λαὸν τοῦτον καὶ τὴν Ιερουσαλημ λέγων Εἰρήνη ἔσται ὑμῖν, καὶ ἰδοὺ ἥψατο ἡ μάχαιρα ἕως τῆς ψυχῆς αὐτῶν. 11 ἐν τῷ καιρῷ ἐκείνῳ ἐροῦσιν τῷ λαῷ τούτῳ καὶ τῇ Ιερουσαλημ Πνεῦμα πλανήσεως ἐν τῇ ἐρήμῳ, ὁδὸς τῆς θυγατρὸς τοῦ λαοῦ μου οὐκ εἰς καθαρὸν οὐδ᾿ εἰς ἅγιον. 12 πνεῦμα πληρώσεως ἥξει^G1854 [Lexical: ἔξω] μοι· νῦν δὲ ἐγὼ λαλῶ κρίματα πρὸς αὐτούς. 13 ἰδοὺ ὡς νεφέλη ἀναβήσεται, καὶ ὡς καταιγὶς τὰ ἅρματα αὐτοῦ, κουφότεροι ἀετῶν οἱ ἵπποι αὐτοῦ· οὐαὶ ἡμῖν, ὅτι ταλαιπωροῦμεν. 14 ἀπόπλυνε ἀπὸ κακίας τὴν καρδίαν σου, Ιερουσαλημ, ἵνα σωθῇς· ἕως πότε ὑπάρξουσιν ἐν σοὶ διαλογισμοὶ πόνων [see following] σου; 15 διότι φωνὴ ἀναγγέλλοντος ἐκ Δαν ἥξει, καὶ ἀκουσθήσεται πόνος [see previous] ἐξ ὄρους Εφραιμ. 16 ἀναμνήσατε ἔθνη Ἰδοὺ ἥκασιν· ἀναγγείλατε ἐν Ιερουσαλημ Συστροφαὶ ἔρχονται ἐκ γῆς μακρόθεν καὶ ἔδωκαν ἐπὶ τὰς πόλεις Ιουδα φωνὴν αὐτῶν. 17 ὡς φυλάσσοντες ἀγρὸν ἐγένοντο ἐπ᾿ αὐτὴν κύκλῳ, ὅτι ἐμοῦ ἠμέλησας, λέγει κύριος. 18 αἱ ὁδοί σου καὶ τὰ ἐπιτηδεύματά σου ἐποίησαν ταῦτά σοι· αὕτη ἡ κακία σου, ὅτι πικρά, ὅτι ἥψατο ἕως τῆς καρδίας σου. 19 τὴν κοιλίαν μου τὴν κοιλίαν μου ἀλγῶ, καὶ τὰ αἰσθητήρια τῆς καρδίας μου· μαιμάσσει ἡ ψυχή μου, σπαράσσεται ἡ καρδία μου, οὐ σιωπήσομαι, ὅτι φωνὴν σάλπιγγος ἤκουσεν ἡ ψυχή μου, κραυγὴν πολέμου. 20 καὶ ταλαιπωρίαν συντριμμὸν ἐπικαλεῖται, ὅτι τεταλαιπώρηκεν πᾶσα ἡ γῆ· ἄφνω τεταλαιπώρηκεν ἡ σκηνή, διεσπάσθησαν αἱ δέρρεις μου. 21 ἕως πότε ὄψομαι φεύγοντας ἀκούων φωνὴν σαλπίγγων; 22 διότι οἱ ἡγούμενοι τοῦ λαοῦ μου ἐμὲ οὐκ ᾔδεισαν, υἱοὶ ἄφρονές εἰσιν καὶ οὐ συνετοί· σοφοί εἰσιν τοῦ κακοποιῆσαι, τὸ δὲ καλῶς ποιῆσαι οὐκ ἐπέγνωσαν. 23 ἐπέβλεψα ἐπὶ τὴν γῆν, καὶ ἰδοὺ οὐθέν, καὶ εἰς τὸν οὐρανόν, καὶ οὐκ ἦν τὰ φῶτα αὐτοῦ· 24 εἶδον τὰ ὄρη, καὶ ἦν τρέμοντα, καὶ πάντας τοὺς βουνοὺς ταρασσομένους· 25 ἐπέβλεψα, καὶ ἰδοὺ οὐκ ἦν ἄνθρωπος, καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ ἐπτοεῖτο· 26 εἶδον, καὶ ἰδοὺ ὁ Κάρμηλος ἔρημος, καὶ πᾶσαι αἱ πόλεις ἐμπεπυρισμέναι πυρὶ ἀπὸ προσώπου κυρίου, καὶ ἀπὸ προσώπου ὀργῆς θυμοῦ αὐτοῦ ἠφανίσθησαν. 27 τάδε λέγει κύριος Ἔρημος ἔσται πᾶσα ἡ γῆ, συντέλειαν δὲ οὐ μὴ ποιήσω. 28 ἐπὶ τούτοις πενθείτω ἡ γῆ, καὶ συσκοτασάτω ὁ οὐρανὸς ἄνωθεν, διότι ἐλάλησα καὶ οὐ μετανοήσω, ὥρμησα καὶ οὐκ ἀποστρέψω ἀπ᾿ αὐτῆς. 29 ἀπὸ φωνῆς ἱππέως καὶ ἐντεταμένου τόξου ἀνεχώρησεν πᾶσα χώρα· εἰσέδυσαν εἰς τὰ σπήλαια καὶ εἰς τὰ ἄλση ἐκρύβησαν καὶ ἐπὶ τὰς πέτρας ἀνέβησαν· πᾶσα πόλις ἐγκατελείφθη, οὐ κατοικεῖ ἐν αὐταῖς ἄνθρωπος. 30 καὶ σὺ τί ποιήσεις, ἐὰν περιβάλῃ κόκκινον καὶ κοσμήσῃ κόσμῳ χρυσῷ καὶ ἐὰν ἐγχρίσῃ στίβι τοὺς ὀφθαλμούς σου; εἰς μάτην ὁ ὡραϊμός σου· ἀπώσαντό σε οἱ ἐρασταί [from ἐραστής/ no formatting: εραστησ; compare p 232 ALS; somehow this looks to be related to ερος, which I have never seen in the Scriptures; compare G2330 (summer/ heat)

G2324 (servant); G2442 “affectionately desirous”(Strong’s)] σου, τὴν ψυχήν σου ζητοῦσιν. 31 ὅτι φωνὴν ὡς ὠδινούσης ἤκουσα, τοῦ στεναγμοῦ σου ὡς πρωτοτοκούσης, φωνὴ θυγατρὸς Σιων· ἐκλυθήσεται καὶ παρήσει τὰς χεῖρας αὐτῆς Οἴμμοι ἐγώ, ὅτι ἐκλείπει ἡ ψυχή μου ἐπὶ τοῖς ἀνῃρημένοις.

Jer_4:1-31 KJV If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. 2 And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. 3 For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground*, and sow not among thorns. [* LXX says “fresh ground”] 4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. 5 Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. 6 Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. 7 The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. 8 For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us. 9 And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder. 10 Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul. 11 At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse, 12 Even a full wind from those places shall come unto me: now also will I give sentence against them. 13 Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled. 14 O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee? 15 For a voice declareth from Dan, and publisheth affliction from mount Ephraim. 16 Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah. 17 As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD. 18 Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart. 19 My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. 20 Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. 21 How long shall I see the standard, and hear the sound of the trumpet? 22 For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. 23 I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. 24 I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. 25 I beheld, and, lo, there was no man, and all the birds of the heavens were fled. 26 I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger. 27 For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end. 28 For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it. 29 The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein. 30 And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life. 31 For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers.

Other Old Testament Passages

We still need to cover:

- David’s Story

- Ezra and Nehemiah

We also have some developing work available on…

Hosea

Malachi

Basic Mosaic Divorce Permitting Passage

LXX in English	LXX Greek	MT
Exo_21:7-11 CAB And if anyone sell his daughter as a domestic, she shall not depart as the maidservants depart. 8 If she be not pleasing to her master, after she has betrothed herself to him, he shall let her go free; but he is not at liberty to sell her to a foreign nation, because he has trifled with her. 9 And if he should have betrothed her to his son, he shall do to her according to the right of daughters. 10 And if he take another to himself, he shall not diminish her food, her clothing, and her companionship with him. 11 And if he will not do these three things to her, she shall go out free without money.	Exo_21:7-11 LXX ἐὰν δέ τις ἀποδῶται τὴν ἑαυτοῦ θυγατέρα οἰκέτιν, οὐκ ἀπελεύσεται ὥσπερ ἀποτρέχουσιν αἱ δοῦλαι. 8 ἐὰν μὴ εὐαρεστήσῃ τῷ κυρίῳ αὐτῆς ἣν αὑτῷ καθωμολογήσατο, ἀπολυτρώσει αὐτήν· ἔθνει δὲ ἀλλοτρίῳ οὐ κύριός ἐστιν πωλεῖν αὐτήν, ὅτι ἠθέτησεν ἐν αὐτῇ. 9 ἐὰν δὲ τῷ υἱῷ καθομολογήσηται αὐτήν, κατὰ τὸ δικαίωμα τῶν θυγατέρων ποιήσει αὐτῇ. 10 ἐὰν δὲ ἄλλην λάβῃ ἑαυτῷ, τὰ δέοντα καὶ τὸν ἱματισμὸν καὶ τὴν ὁμιλίαν αὐτῆς οὐκ ἀποστερήσει. 11 ἐὰν δὲ τὰ τρία ταῦτα μὴ ποιήσῃ αὐτῇ, ἐξελεύσεται δωρεὰν ἄνευ ἀργυρίου.	Exo_21:7-11 KJV And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. 8 If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. 9 And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. 10 If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. 11 And if he do not these three unto her, then shall she go out free without money.

- is this an accurate translation of the Greek? or is the MT more correct here?

“Do not Mary a Brother’s wife” is till death do them part

Lev_18:18 You shall not take a wife in addition to her sister, as a rival, to uncover her nakedness in opposition to her, while she is yet living.

Gospels

Matthew 5

>> address NIV 2010!!:

Mat_5:27-32 Jos.Trans. [Not finished yet]

You have heard that it was said to the ancients [ἀρχαίοις] * “you shall not commit adultery” ** [Greek is simplistic: “No adulterating”],

But I say to you that, “Everyone who looks at a woman toward [πρὸς] the lusting upon [lit. “heating-upon” – verbal compound meaning: admiring/ marveling/ lusting] her has already committed adultery [adulterated] with her in the heart of him [in his heart].

But if the eye of you [your eye], the right one, causes you to fall [into sin] [lit. scandalizes you] take [tear/ pluck] it out and throw it [away] from you, because it is profitable for you that one the members [body parts] of you [one of your members] perish and not the whole body of you [your whole body] to be cast into Gehenna [second/ eternal “hell”].

And if the right of you, hand, [your right hand] causes you to fall [into sin] [scandalizes you] cut it [off] and throw it [away] from you, because it is profitable for you that one the members [body parts] of you [one of your members] perish and not the whole body of you [your whole body] to be cast into Gehenna [second/ eternal “hell”].

>> link with previous

31 But [δὲ] it has been said that, “anyone who loses away [divorces] the woman of him [his wife] must give her a thing [noun – i.e. a bill or writing] of standing [departing] away [divorce certificate],”

32 But I say to you that, “anyone who loses away [divorces] the woman of him [his wife], except [παρεκτὸς – lit. beside / next to (παρ) + out of (sothing) (εκτὸς) – i.e. everything here is only one way, “beside” what is “outside” of what we are talking about] for a word of prostitution [harletry/ fornication], makes her to be committing adultery. And if anyone marries a divorced woman he is committing adultery.

Greek Foot Notes

27.

* “ἀρχαίοις” (Archaiois) – This word is very challenging to represent in English. The most direct equivalent to it in English is either simply “ancients” or “the first ones.”

This same exact root is used in Joh_1:1 in the words “in the beginning was the word…” So this root consistently implies “the beginning of things” or the “first of things.”

Arche also has strong connotations of antiquity as in the word “archaic.” This would be somewhat speaking of the “first” in the context of time.

In the case of Mat_5:27, I would say that the reference to the “first” people (or “ancients”) would initially involve those who “first” heard the Law of Moses, and perhaps by extension might also include the successive “ancients” who passed it along to those who heard it in Jesus’ day.

Where should put this:

This can be pictured in the word “arch” inasmuchas the pinnacle of an “arch” retains the concept of arche from Greek.

We get the word “arch” from arche. But although it doesn’t necessarily mean the same thing as it does in Greek, inasmuchas the pinnicle of an arch is the defining quality of an arch, this pinnicle can somewhat represent the original connotations of “the first” from Greek.

** Representing the Greek phrase “οὐ μοιχεύσεις” (two words) as “You shall not commit adultery” (five words), is an accurate expansion of the Greek to draw the imperative command (“shall”) and the second person (“You… commit”) to the English reader, because the Greek is the negative imperative second person of “No Adultery.” I have sometimes represented it initially in a briefer form because I wanted to find a way to represent this phrase in writing as simplistically as it is in the Greek to where everyone could understand it at once: It says, “NO ADULTERATING!” in the same sense that we might say, “NO TRESPASSING!”

28.

[continuously] commits adultery.

goes on committing adultery

--------------------------

Mat_5:31-32 GNT ᾿Ερρέθη δέ· [οτι] ὅς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω^V-2AAM-3S αὐτῇ ἀποστάσιον. 32 ᾿Εγὼ δὲ λέγω ὑμῖν ὅτι ὅς ἄν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου^N-GSM πορνείας, ποιεῖ αὐτὴν μοιχᾶσθαι^V-PNN, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται^V-PNI-3S.

^Aαπολυων ^TSBαπολυση

λόγου^N-GSM = Noun (not a verb) / Genitive case

A thing (nown) that belongs (Genitive case)...

>>? (compare Deu_22:1 ^N-APM 4, Deu_22:20 ^N-NSM)

^Aμοιχευθηναι^V-APN / ^TSBμοιχασθαι^V-PNN

> Alexandrian (A) = timeless past (Aorist) as a recipiant (Passive) and Mood: iNfinitive > but the second occurance of this word is in the continual tense, just as traditional text has it (see above).

> Traditional (TSB) = (Liniar) Present tense, middle or passive depoNent, Mood: iNfinitive

What is infinitive? - "Verbal noun"? does it mean a "type" of person?

What is "owned" by the Genative case?

efinite articles

--------------- 1^st Part

and is represented this way because of our way of reading it in English. The main difference between “a” and “of” in this case is that “of” usually has an actual word representing it, and not just the Greek grammar form. While this phrase appears to basically mean “a word of prostitution,” still, literally, the way that this is worded seems to be a slightly more abbreviated form of speaking that is missing an element of typical speech.

>>Revise:

Greek	παρεκτὸς	λόγου		πορνείας
English	except	a word	of	prostitution/ “fornication”

Grammar

Mat_18:23; Luk_16:2; Act_19:40; 1Co_1:18Act_15:6; Rom_14:12; 1Pe_3:15; 1Pe_4:5

---------------

Mat_18:23 - λόγον μετὰ τῶν δούλων αὐτοῦ

That is͂ν] his servants”

Luk_16:2 - ἀπόδος τὸν λόγον τῆς οἰκονομίας σου

Literally: give the word of the [τῆς] stewdarship of you;

That is: “an account of [τῆς] your stewdarship”

Act_19:40 - οὗ δυνησόμεθα ἀποδοῦναι λόγον τῆς συστροφῆς ταύτης

That is͂

1Co_1:18 - ῾Ο λόγος γὰρ ὁ τοῦ σταυροῦ...:

̔] of the [τοῦ] cross...

_15:6; Rom_14:12 - περὶ... λόγον; 1Pe_3:15 - λόγον περὶ τῆς...; 1Pe_4:5 - λόγον τῷ ἑτοίμως)

Matthew 19

>> Get rid of caps

Important Beta Stage Note: Although untold hours of diligent labor have been spent refining this translation analysis project, it is still in “Beta Stage.” If you check back periodically you will likely see continual changes in this passage because every time I read through it I make changes and clarifications. If there is anyone who is able to read Greek and you have any helpful suggestions I very much appreciate the feedback.

Josiahs’ Translation

Greek

Mat_19:3-10 Jos.Trans.

and Pharisees came to him, tempting [fig. testing (πειράζοντες)] him, and saying to him, [asking] “*if one can be bringing it out to being [* εἰ ἔξεστιν – i.e. is it possible (εἰ) for a person (fig. morally/ lawfully) to be bringing this “out” (ἔξ) (of their heart and mind) “into being” (εστιν – as in v. 6) (i.e. publically/ socially); note: this “ἔξεστιν” is a theoretical (εἰ) action verb (“bringing it”), in the third person (“if one can”); literally speaking, it is not simply an adjective (i.e. is it lawful – although that is what it figurativly means)] for a man to loose away [divorce] the woman of him [his wife] according to [κατὰ – directionally: (applying divorce) down upon…] every cause [πᾶσαν αἰτίαν – or every request/ reason]?”

but he [ὁ] judges out to [ἀποκριθεὶς – fig. answers] them saying, “Have you all not read [lit. known-again, and or, known upward (as when reading words off of a page)] that, the maker from the beginning [ἀρχῆς – or from anchent-ness] made them male and female,

5 >>

and said, “On account [ἕνεκεν] of this a man will leave down [καταλείψει – fig. leave behind; almost the same word as in Mal_2:14 LXX (ἐγκατέλιπες)] the father and the mother and will be passivelyglued toward [προσκολληθησεται – passive voice] the woman of him [his wife] and the two will be into one [μίαν] flesh, [Greek order: and will be the two into flesh (that is) one – i.e. Gen_2:24 LXX]

So that [ὥστε] they are no longer [lit. not yet/ not still/ not anymore; from now on, not] being [εἰσὶν (as in v. 3)] two, but [ἀλλὰ - stronger contrast] one [μία] flesh. the one then [ὃ οὖν – or: so the one], which the one [ὃ] God has fastened together* [συνέζευξεν – or yoked together; fig. cohabited (at a marriage celebration/ “wedding”)], a man must not put space between [μὴ χωριζέτω – negative imperative: i.e. a man is commanded that he may not separate with geographical space].

[* συνέζευξεν – in the sense of two people being yoked together as cattle, and by application, (as all throughout the LXX) tied down in a certin location together – as if living in tents that are tied down, which in Greek, are literally fastened/ yoked down; this esp. speaks of the initiation of cohabitation at marriage where they put a yoke (ζυγόν) on a couple’s necks in recognition of this]

They say to him, “for what then [τί οὖν – fig. why then or so why] did Moses command to give a writing of *standing [fig. departing] away [* ἀποστασίου – the primary noun way of describing a divorce certificate] and *loose her away [ἀπολῦσαι – the primary action verb way (in NT Greek) of saying, to divorce her]?”

he says to them that, “Moses, toward the hard-heartedness of you turned upon [ἐπέτρεψεν – like a door being opened upon their demands; i.e. fig. suffered/ tolorated] you loosing away [divorcing] the women of you [your wives], but from the beginning [or anchentness (ἀρχῆς)] it did not begin to be [γέγονεν - become/ come into being/ existence] this way.

But I say to you all, that, *maybe one [* ὃς ἂν – fig. anyone/ “whichever one”] might loose away [ἀπολύσῃ – the Subjunctive Mood (i.e. might/ may divorce)] the woman of him [his wife] *only [* εἰμὴ – currently, most Greek texts say: may not (μὴ) divorce] upon prostitution [i.e. fornication]. And *if he marries [* γαμήσας – Subjunctive Mood = if; third person, singular = he] another^{feminine, Ajd.} [woman], *he commits adultery [* third person, singular]. And the one [ὃ] who marries a ^passivelyloosed-away-[divorced]-woman commits adultery.

[* TR says: εἰ μὴ (ei mē) – a compound of if (εἰ) + not (μὴ) specifying as only (Vulgate, some early church quotes, and a few other sources affirm this reading); On the other hand, most all others (incl. A & Byz-Texts) simply say, “μὴ” – not, i.e. (he) may not divorce upon prostitution)]

The learners of him [his diciples] say to him, “If this is the one ‘cause’ [ἡ αἰτία – or request/ reason (same word as v. Mat_19:3)] of the man with the woman, it is not profitable to marry!

Mat_19:3-10

Καὶ προσῆλθον αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες αὐτῷ· εἰ ἔξεστιν^V-PAI-3S ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν [ν – i.e. (accusatively) receiving the action verb of divorce… down from (κατὰ) the lawless Pharisees];

4 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· οὐκ ἀνέγνωτε ὅτι ὁ ποιήσας^V-AAP-NSM [this has to be “the maker” (and not ‘the one making’) because though “making” is a verb here, yet it is in the “Participle” Mood so that it becomes as if it were a noun “by prefixing the to them” (Webster on “Participle”)] ἀπ᾿ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς

5 καὶ εἶπεν, ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται [this case is unusual to find in a TR-type text, since most TSB texts have it: προσκολληθησεται – although, it is not much of a translational difference] τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν;

6 ὥστε οὐκέτι εἰσὶ δύο, ἀλλὰ σὰρξ μία. ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω^V-PAM-3S [this is imperitive].

7 λέγουσιν αὐτῷ· τί οὖν Μωσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι αὐτήν;

8 λέγει αὐτοῖς· ὅτι Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν· ἀπ᾿ ἀρχῆς δὲ οὐ γέγονεν οὕτω.

9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ εἰμὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην [this is a feminan noun] [compare p. 25 ALS], μοιχᾶται· καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.

[ἀπολύσῃ…μὴ – Although not in the Imperitive Mood (of “command”), this is still forbidding divorce by informing the listener that they have a ‘permission negation.’

10 λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ· εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι.

v. 9

If we take the words “εἰμὴ ἐπὶ πορνείᾳ” (TR/ confirmed by the Vulgate) (“only upon prostitution [fornication]”) and take the compound (εἰμὴεἰ + μὴ) (as some may consider this a more litteral representation) this verse may also be represented:

(1) “anyone might [or may] loose away [divorce] the woman of him [his wife], may not, unless upon prostitution [fornication].”

“anyone might [or may] not loose away [divorce] the woman of him [his wife], unless upon prostitution [fornication].”

“And [if] he marries another^f^e^mⁱⁿ^ine [woman], he comits adultery.”

Mat_19:3-4 –

Linguistically speaking, in Greek the Pharisees were making a parallelism which may be able to be seen in English if we are very careful and perceptive:

The Pharisees Asked For A Cause, But Jesus Condemned Their Excuse

The Word “αιτιαν” (Mat_19:3) refers to a cause and is very closely connected with the concept of “requesting” (“αἰτέω”) or presenting a reason for something. The Pharisees had asked if someone could apply an action of divorce in light of every cause (πᾶσαν αἰτίαν) that a man presented for this. After Jesus rejected applying divorce (or more specifically, geographical seporation) at all after God had fastened two people together (Mat_19:4-6), the Pharisees, seeing that Jesus had instead given them no “cause” for divorcing a yoked spouse, asked, for WHAT then (τί οὖν) (Mat_19:7) did Moses command Deu 24? Note: In this the Pharisees have paralleled the two words: “αἰτίαν” (Mat_19:3) vs. “τί” (Mat_19:7) – that is, “if there is no cause (αἰτίαν) from which a man can divorce his wife, then What (τί) is behind Moses writing us this??” The Pharisees, in keeping with the idea of looking for a justifiable substance, or “cause” (αἰτίαν) behind Moses divorce law, asked what (τί) exactly that substance was, if indeed there was actually no cause (αἰτίαν) at all. The only substance Jesus is willing to give them is “Hard heartedness” – which we all know is not a moral and justifiable “cause” at all. Jesus both told them that there was no cause for what they were asking, and He told them that the only substance behind what they had hoped in was hard heartedness! Therefore, whatever follows this must be consistent with a “no cause” for separating married spouses, (or else you make Jesus out to be a coward after making such an extreme statement). It is clear that Jesus led the Pharisees to a “no substance behind divorce” for wedded spouses conclusion. It would be wrong to change this or assume that Jesus changed this after considering it a bit thoroughly.

V6.

This “fastened

>> For more see the APPX respource…

v. 7

v. 5 – on account

v.5

One Flesh Before Marriage

Mary called the woman [wife] of Joseph

Both Chapters Teach Betrothal

Stage

The Geographical State

of the Couple

Implications

(1) Betrothal

The couple is One Flesh by covenant, but continues living in separate locations

For Betrothal: You cannot (geographically) “separate” two people that are not even living together. An exception allowing divorce is possible here because it does not intrude on Jesus’ absolute rule against separating “Wedded Marriage.”

(2)

After Marriage

Celebration

One Flesh has been celebrated by marriage; Cohabitation has been initiated.

This is what the Pharisees ask Jesus to separate, and this is what He absolutely forbids:

“…man must not separate…”

Just as Jesus and His Bride live far apart now, so also physical spouses lived apart until a wedding. Jesus and His Bride live as far apart as the third heaven and earth (as the heavens are higher than the earth…) so also physical spouses sometimes lived very far apart before their marriage (compare: Isacc Rebekah; and as we see with Joseph and Mary)

Greek Notes

No longer Two –

Greek generally implies indefinite state of being, as in, “hearafter”

The Same Greek Word is used in the following passages:

Mat_19:6; Mat_22:46; Mar_7:12; Mar_9:8; Mar_10:8; Mar_12:34; Mar_14:25; Mar_15:5; Luk_15:19; Luk_15:21; Luk_20:40; Luk_22:16; Joh_4:42; Joh_6:66; Joh_15:15; Act_8:39; Act_20:25; Act_20:38; Rom_6:9; Rom_7:17; Rom_7:20; Rom_11:6; Rom_14:15; 2Co_1:23; (one of the few places it only functions litterally) 2Co_5:16; Gal_2:20; Gal_3:18; Gal_3:25; Gal_4:7; Eph_2:19; Phm_1:16; Heb_10:18; Heb_10:26; Rev_18:11; Rev_18:14;

The Disciples Concluded upon Only One Cause, and Jesus Aproved

> Compare Heb_2:11

As we have seen, this one and only cause was outside of the relm of what Jesus had absolutely closed the door on in the face of the lawless Pharisees: the one casue was outside of the relm of divorcing yoked spouses.

19:10 - That is, the diciples are repeating the same question word "cause," "αἰτία," (aitia) that the Pharisees used previously in verse 3.

By using the same key word as the pharisees used in verse 3, the diciples are concluding upon the pharisee's question and Jesus' answer to it.

Pharisees Question (Mat_19:3):

Greek	πᾶσαν	αἰτίαν
Pronounced	pasan	aitian
Strong’s	G3956	G156
English	every	cause

The Pharisees asked if men could divorce for every reason

Disciple's Conclusion (Mat_19:10):

Greek	ἡ	αἰτία
Pronounced	hē	aitia
Strong’s	G3588	G156
English	the (one)	cause

The disciples understood Jesus to teach that there was only one [“ἡ” (hē)] reason, or “cause,” [αἰτία (aitia)] to divorce. This is the exact same word that is used previously by the Pharisees to ask the first, originating question.

It is a sad day in history when the only Bible version that I could find to represent this is a paraphrase!:

Mat_19:10 GW The disciples said to him, "If that is the only reason a man can use to divorce his wife, it's better not to get married."

Yoked together

Mark 10

Mar_10:2-12 Jos.Trans. [Not finished yet]

And the Pharisees coming to him, asked him, “Is it [εἰ] lawful for a man to loose away [divorce] a woman” (tempting [testing] him).

But he [ὃ] answering said to them, “What did Moses command you?”

But they said, “Moses turned upon [allowed/ suffered] to write a bill of standing [departing] away [divorce certificate] and to loose away [divorce].

And the [ὃ] Jesus, answering, said to them, toward the hard-heartedness of you he wrote you the commandment [of] this [type],

But from the beginning [or ancient-ness] of creation the God made them male and female

“on account of this a man will leave the father of him and the mother

And will be joined [προσκολληθήσεται] to [πρὸς] the woman of him

And the two will be into one [μία] flesh.” So that they are no longer [lit. not yet/ not still/ not anymore; from now on, not] two but [ἀλλὰ - stronger contrast] one [μία] flesh [this is the one time in Greek where the order is the same as the English – in Greek, if you put “one” before “flesh”, this is an emphasis on the word “one”]

So the one which the one God has yoked together man must not put space between

>> get additions from Matthew

And in the house the learners of him [his disciples] and asked him again concerning this thing [TSBτου TSBαυτου - this same thing?]

And he says to them, “if any one [ὃς ἂν] looses away [divorces] the woman of him and marries another-woman he comits adultery upon [against] her

And if-it-is-so-that-one [εαν] woman looses away [divorces] the man of her and marries another she comits adultery.

Luke 16

Luk_16:13-18 Jos.Trans. [Not finished yet]

No one [who is a] household-servent [οἰκέτης] is able [δύναται – i.e. powerful enough] to serve [δουλεύειν] two lords. Because either [ἢ] the one [ἕνα] he will hate and the other he will love, or [ἢ] he will hold [ἀνθέξεται] to the one [ἑνὸς] and despise the other. You are not able to serve God and money.

But hearing all of these things, and the Pharisees being covetous, and they mocked [derided] him,

And he said to them, you are those who justify themselves in front of [lit. in-countenance (of)] the men, but the God knows the hearts of you, that [because] the thing which is exalted among men is abomination in front of [lit. in-countenance (of)] the God.

The law and the prophets [were] until John. From that-time [τότε], the kingdom of the God is good-announced and every one is violently-forcing-themselves [βιάζεται] into it.

But it is good-easier [for] the heaven and the earth to pass away rather-than [ἢ] one [μίαν] keria [the smallest, horn-like stroke of a Hebrew character] of the law to fail.

Everyone who looses away [tense?] the woman of him and marries another commits adultery. And every one who marries [tense?] her who is lossed away from a man commits adultery

Luk_16:13-18 GNT

Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ.

14 ῎Ηκουον δὲ ταῦτα πάντα καὶ οἱ Φαρισαῖοι φιλάργυροι ὑπάρχοντες, καὶ ἐξεμυκτήριζον αὐτόν.

15 καὶ εἶπεν αὐτοῖς· ὑμεῖς ἐστε οἱ δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ Θεὸς γινώσκει τὰς καρδίας ὑμῶν· ὅτι τὸ ἐν ἀνθρώποις ὑψηλὸν βδέλυγμα ἐνώπιον τοῦ Θεοῦ.

16 ῾Ο νόμος καὶ οἱ προφῆται ἕως ᾿Ιωάννου· ἀπὸ τότε ἡ βασιλεία τοῦ Θεοῦ εὐαγγελίζεται, καὶ πᾶς εἰς αὐτὴν βιάζεται.

17 Εὐκοπώτερον δέ ἐστι τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν.

18 Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ καὶ γαμῶν ἑτέραν μοιχεύει, καὶ πᾶς ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν μοιχεύει.

Epistles

Romans 7

In this case I have underlined many of the repeated words in English that are strategically repeated in Greek because we are usually not as sensitive to repetition as they were

Rom_7:1-3 Jos.Trans. [Not finished yet]

Or [ἡ] are you all [plural] not knowing [without knowledge/ ignorant/ ‘uninformed’] brothers, because I speak to those knowing law^A, that the law lords [rules] over the man for however long of a time he may live?

Because the [ἡ] woman, under man [lit. the under-man woman, ie. the married woman], has been [passively] bound to a law to the living man [husband].

But if it is so that the man [husband] should die away from [this] [ie. depart by death], she is cleared away from the law of the man [husband].

So then, the man [husband] is living; she will be called an adulteress if it is so that she becomes another man’s [married to another man]. But if it is so that the man [husband] should die away from [this (ie. ‘living’)] [ie. depart by death], she is loosed away from the [τοῦ] law, that [τοῦ] not being herself [she is not being] an adulteress, having become another man’s.

Greek Notes

1. (A) this does not say, as it is so frequently mistranslated, “I speak to those knowing the law.” There is no definite article (“the”) in Greek.

2. The word, “to” (used twice in this verse) directly represents what we call the “Dative Case” in Greek.

3. When verse three talks about “being” an adulteress, in Greek this is in the “infinitive” mood, which means that it is,

“the action of the verb, without limitation of person or number” (Webster). So we might say, in this case, she is not in danger of indefinitely “being” an adulteress if her first husband is dead (whereas she would be if he were still alive).

First Corinthians 7 – Translation Analysis

Note: we are currently doing a major development of this translation and explanation. What you have here is a very incomplete preview of things we hope can be finished as soon as God may permit.

1Co_7:1-5, 1Co_7:8-28 and 1Co_7:39

χωρειτω^{G5562 V-PAM-3S} Mat_19:12)

>> Remove all caps

v. 1-5 – Translation Analysis

1Co_7:1-5

Josiahs Translation	Greek
1 but around [concerning] those things which you wrote me, it is good [καλὸν] for a man not to modify himself from touching [ ἅπτεσθαι] a woman [or for a man not to touch himself to a woman in a modifying way, or modify himself from making himself touch a woman. (The grammar shows that modification is to a man, from a woman, by means of an action verb which the man is doing to himself.)] [* ἅπτομαι (haptomai) (G680) – to touch in a modifying way, as being directly derived from ἅπτω (haptō) (G681) – to affect by contact, as in, “setting something on fire”; Note: this is the exact same Greek word used (in a literal sense) in Gen_20:4, Gen_20:6; Pro_6:29] 2 But through [fig. because of/ on account of] the prostitutions [πορνείας – same word as Mat_5:32 and Mat_19:9], let each-man have the [or that of an] ‘of-him-woman’ [ τὴν ἑαυτοῦ γυναῖκα ἐχέτω – i.e. let each man have (sexually) a wife that is his (esp. because “of him” is in the emphatic position), as opposed to “prostitutions”], and each-woman the [or that of] her very own [* ἴδιον (i.e. exclusive) (same word as v. 4)] man [husband]. 3 let the man give from himself [fig. give over (to fulfill an obligation)] to the woman the good mind [τὴν… εὔνοιαν – i.e let him direct his mind to think well of her] *that she ^passively makes him owe her [* ὀφειλὴν – or (that which is) passively due her; (a passive, feminine action verb)], but also [δὲ καὶ] the woman to the man. 4 the woman does not have *bring out into being-ness of [* i.e. authority over (ἐξουσιάζε)] that of her very own [ ἰδίου (same word as v. 2)] body, but [ἀλλ᾿] the man [does]. but also in the same way, the man does not have *bring out into being-ness of [* authority over] that of his very own body, but [ἀλλ᾿] the woman [does]. 5 You may not [μὴ] turn away from one another if it is not something, maybe [or possibly], out of together-sound-ish-ness [συμφώνου – i.e. your voices blending together (on it); fig. (verbally) agreeing together; (this is where we get the word symphony); (* εἰ μή τι ἂν ἐκ συμφώνου)] toward a season [καιρὸν – i.e. a temporary span of time] that you all may do leisures* for the fasting and the prayer, and come together again upon the same [place (αὐτὸ)] that the satan [from Hebrew, meaning the attacker (the Greek version of this is devil – or slanderer)] may not make you go through trial [πειράζῃ – fig. tempt (with the lit. idea of going through something)] you all through that of your lack of might [ ἀκρασίαν – (same root as v. 9)]. [* “leasures” – σχολάζω (G4980) from σχολή (G4981); this is where we get the word “school” from; to refrain from (normal) work, often to accomplish something]	1 Περὶ δὲ ὧν ἐγράψατε μοι, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι ^V-PMN·
	2 διὰ δὲ τὰς πορνείας ἕκαστος ^A^-NSM τὴν ἑαυτοῦ ^F-3GSM γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ^A^-ASM ἄνδρα ἐχέτω. >> specify: ἴδιον ^A-ASM
	3 τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν εὔνοιαν ἀποδιδότω· ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί.
	4 ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζε, ἀλλ᾿ ὁ ἀνήρ· ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ᾿ ἡ γυνή.
	5 μὴ ἀποστερεῖτε ἀλλήλους, εἰ μή τι ἂν ἐκ συμφώνου πρὸς καιρὸν, ἵνα σχολάζητε τ ῇ νηστείᾳ καὶ τ ῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ συνέρχησθε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν.

>> [see summary in book]

1Co_7:6-7 – Summary: celibacy is best if that is your spiritual gift

v. 8-28, 39 – Translation Analysis

Josiahs Translation

Greek

1Co_7:8-28, 1Co_7:39 Jos.Trans.

[Not finished yet]

but I say to those without marriage [i.e. cohabitation] and to those widows [χήραις], it is good [καλὸν (same word as v. 1)] for them if it may be that they remain [or abide] as *I also am [* κἀγώ].

but if [or if however] they are not *in-mighty-ing themselves [ἐγκρατεύονται – fig. in (strong/ mighty) control of themselves (same root as v. 5)] let them marry. because it is better [κρεῖσσον] to marry *rather than [* ἢ] to burn.

but to the married men, I announce next to [παραγγέλλω – fig. I charge], not I but [ἀλλ᾿] the lord [i.e. Mat_19:5-6; Mar_10:7-9], *a woman [wife], from a man [husband], may not be separated^passively [*

Simplistic Greek: woman, from man, no separation – But the grammar is in the sense of: You men may not impose separation on (put geographical room/ space between) your women; (Note: this grammar matches the scene in v. 15); (“separated” is the same word used in Mat_19:6; Mar_10:9 – Paul is clearly and directly citing Jesus’ command, and, giving credit where credit is due)]

>> repetition of Mat_19:6?

But if it may be so also [καὶ] that one has been separated^passively [has had room placed between her], let her ^activelyremain *without marriage [* ἄγαμος – i.e. without (the experience and comforts of) cohabitation] or be ^passivelyreconciled [καταλλαγήτω – lit. changed down upon – an (intensified) change (“reversal”) in the condition of her relationship] to the man [husband], and *a man [husband] may not ^activelyleave [or part (with)] a woman [wife] [* Simplistic Greek: man, no leave woman; that is, don’t put her out of the house and “leave” her abandoned by herself as in Deu_24:1-4; (2Sa_13:15-18); Mal_2:14; (Note: this grammar matches the scene in v. 15)].

But to the rest I say*, not the lord, if any brother has an unbelieving woman [wife] and she is ^activlytogether-good-minded^G4909 [συνευδοκεῖ (sun-eu-dokei)] to cohabit [οἰκεῖν] with him [he is commanded*:] he may [or must] not ^activelyleave* [or part (with)] her.

>> Make Mh consistent!

>> [he is] commanded*: he may not

[* i.e. authoritatively, as in v. 40, just as Jesus says: Mat_5:20, Mat_5:22, Mat_5:28, Mat_5:32, Mat_5:34, Mat_5:39, Mat_5:44.

** ἀφιέτω – this is the same word as before (ἀφιέναι), but now it is said in the Imperitive Mood as an express command]

And a woman [wife], if any has an unbelieving man [husband] and he is [οὗτος] ^activlytogether-good-minded* to cohabit [οἰκεῖν] with her, [she is commanded*:] she may [or must] not ^activelyleave* [or part (with)] him.

[* see v. 12]

Because the man [husband], the unbelieving one, is ^passivelyset apart [holy-ified; sanctified] in the woman [wife], and the woman [wife], the unbelieving one, is ^passivelyset apart [holy-ified; sanctified] in the man [husband]; upon other conditions [ἐπεὶ; lit. upon+if – upon ‘other’ condition(s)/ possibilities/ (otherwise)] then [ἄρα – so/ then], the children of you [or that of your children] are unclean, but now they are holy.

[the Greek could also be rendered: so, if upon (if you are in the situation where) the children of you are unclean, now however (that you’re a believer), they are holy]

But if the unbelieving one separates-himself^{(Middle Voice)} [puts (geographical) space between himself], ^passivelylet-him-be-separated^(imperative) [you are commanded to passively let him put (geographical) space between you]; the [ὁ] brother or [ἢ] the [ἡ] sister is not ^passivelyenslaved* in these [τοῖς] things [τοιούτοις], but in peace, the God has called us.

[* δεδούλωται (dedoulōtai) – same root word as in verse 21, but not related to the word in v. 39: δέδεται (dedetai) – to be “bound” unto a spouse; (Note: passively letting the unbeliever separate, grammatically correlates with the scene in v. 10-11)]

because what [τί] do you know, woman [wife], if you will save the man [husband]? or [ἢ] what [τί] do you know, man [husband], if you will save the woman [wife]?

If it is not [that] [εἰ μὴ – a compound: lit. if+not=except/only (functionally); fig. but] as the God has divided [“ἐμέρισεν” – related to “μεριμνᾷ” in verse 32 (but not “μελέτω” in verse 21)] to each, as the lord has called each, let him walk-around [περιπατείτω] in this way; and in this way I arrange-myself-through-out^{(Middle Voice)} [διατάσσομαι] in all the assemblies.

[* διατάσσομαι – organize/ order; By using the Middle Voice (i.e. “arrange-myself…”) there is some sense in which Paul is aligning himself with the principle established in verses 17-24 before all the assemblies as a model showing them how they ought to arrange themselves; (also compare επιταγην in v. 25)]

[was] any called having been ^passivelycut-arround [circumcised (περιτετμημένος)]? let him not be ^{either in the middle voice or passively}drawn upon* [or “drawn over” – be made uncircumcised (ἐπισπάσθω)]. [was] any called in [being] an extremity-covered [one] [i.e. one who has the end covered with skin – an un-circumcised person (ἀκροβυστίᾳ)] do not let him be ^passivelycut-arround [circumcised (περιτεμνέσθω)].

[* i.e. a type of surgery which “draws” the skin again to undo circumcition, and so, to abandon the mark of Judaism]

The cut-arround^noun thing [circumcision] is nothing, and the extremity-covered^noun thing [uncircumcision (same as v. 18)] is nothing, but [ἀλλὰ – stronger contrast] observing [lit. watching; fig. keeping] God’s commands. [i.e. is the only thing that is something that counts (as contrasted with the “nothing” that he just addressed)].

each in the calling^(dative)*, the one to which he was called, in this, let him remain [or abide].

[* Technical Greek Grammar Note: The “dative case” is hard to represent here, which we have represented by the words “to which.” We might alternatively have it: …in the given calling^(dative), the one he was called (in)]

were you called [being] a slave? [δοῦλος – same word as v. 15] don’t you be concerned [“μελέτω” as opposed to “μεριμνᾷ” in verse 32], but [ἀλλ᾿ – stronger contrast] if also you are able to become loosed [ἐλεύθερος – fig. free] use it rather.

because the one in [the] lord, called [being] a slave, is [the] lord’s loosed-away-from-person [freedman (ἀπελεύθερος)]. in the same way also [καὶ], the one called [being] a loosed-person* [freedman (ἐλεύθερος)] is a slave of anointed one [i.e. Christ's slave].

[* i.e. in the second case: not “loosed away-from…” (“ἀπ”) (as the first case), because the one born a “freedman” was never bound in slavery to begin with: they were born as a “loosed”-type of person (ἐλεύθερος – this is a “descriptive” adjective in Greek) therefore they never needed to go “away-from” any life-scenario to become “loosed”]

you were purchased with a value [or an honorable thing/ (person) – fig. with a costly/ expensive/ valuable price/ (person); (compare 1Co_6:19-20)]; do not become slaves of men.

In the one [thing (ᾧ)] which each was called, brothers, in that, let him remain [or abide] beside [with] God.

but around [functionally: concerning] the female virgins I do not have an arrangement-upon [επιταγην – i.e. a commandment; (compare διατάσσομαι in v. 17)] from [the] lord [or: a lord arrangement-upon/ commandment], but I give a thing that I know [γνώμην^N^-ASF (phonetically, compare νομίζω in v. 26)] as from having been mercied under, [the] lord, to be faithful.

So *I think by law [* νομίζω – lit. I lawish-ize (by my judgement); fig. I think of something as fact] this is good to begin under [ὑπάρχειν – i.e. to begin to live or exist like this] [going] through [fig. because of/ on account of (διὰ)] the present [ἐνεστῶσαν – lit. in+standing; fig. “standing” (close at hand/ ‘presently happening’)] need [ἀνάγκην – very difficult word: lit. up/again+arm/(bent); perhaps: bent upward-ness or fig. “constraint” (Strong’s); (same as v. 1Co_7:37)], that [it is] good for a man to be this way [τὸ οὕτως εἶναι]

have you been ^passivelybound to a woman? Do not ^activlyseek a *loosening thing [* λύσιν (lusin) – (G3080) a noun – a thing]. Have you been ^passivelyloosed [λέλυσαι (lelusai) – (G3089) a verb, (same root word & concept as in v. 39); (the grammar is the same as Luk_] from a woman? Do not ^activlyseek a woman.

but if it is so also [καὶ] that you ^activlymarry, you’ve not ^activlysinned; and [καὶ] if it is so [ἐὰν] that the female virgin ^activlymarries she’s not ^activlysinned. But those [οἱ] of this type [τοιοῦτοι] will ^activlyhave [ἕξουσιν] a pressing [i.e. crushing; fig. trial/ trouble/ tribulation/ distress/ hardship] in the flesh*. But I spare you all.

[* Greek order: crushing however, the flesh will have, those of this type]

>> [see summary in book]

A Summary of Intermediate Verses

v. 1Co_7:29-31 – How married people can live without being indulgent in this life

v. 1Co_7:32-38 – The benefits of singleness, and how to perceive if it should be for you

1Co_7:39

A woman has been ^passivelybound* [δέδεται (dedetai)] to law upon [ἐφ᾿ – i.e. for] as much time [ὅσον χρόνον – as long (of a) time] as the man of her ^activlylives. But if it is so that the man of her may have ^passivelyfallen asleep [κοιμηθη – i.e. died], she is loosed [ἐλευθέρα – (G1658) freed; this is an “adjective” (description of what she is like now) – i.e. she is a loosed type of a person; (compare v. 1Co_7:21)] to be married to the one she wishes [desires], only in [the] lord.

[* not related to the word in v. 15: δεδούλωται (dedoulōtai) – to have been enslaved]

[Notice that this verse in particular is the exact same teaching as found in Rom_7:1-3, even in using some of the same root words (such as “loosed”)]

>> include fist part for widows!

1Co_7:40 …but I test and approve* that I have the spirit of God.

[* δοκῶ – again, this word is not an appinion nor can this word mean “theorizing” here, but it pertains to making a (righteous) judgement call, (however it is a different word than v. 26)]

>> Group v.39-40

1Co_7:8-28 GNT

λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐστιν ἐὰν μείνωσιν ὡς κἀγώ.

εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν· κρεῖσσον γάρ ἐστι γαμῆσαι ἢ πυροῦσθαι.

τοῖς δὲ γεγαμηκόσι παραγγέλλω, οὐκ ἐγὼ, ἀλλ᾿ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι·

[could also be rearranged: but I announce next to the married men]

11 ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω· καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι.

>> we did not use “leave”

(see below)

12 τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὐτὴ συνευδοκεῖ ^G4909 οἰκεῖν μετ᾿ αὐτοῦ, μὴ ἀφιέτω αὐτήν·

13 καὶ γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ᾿ αὐτῆς, μὴ ἀφιέτω αὐτόν,

14 ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀνδρί· ἐπεὶ^G1893 ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστι, νῦν δὲ ἅγιά ἐστιν.

15 εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω ^V-PPM^-3S [Verb, Present, Passive, iMperitive]. οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις· ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ Θεός.

16 τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις;

17 Εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ Θεός, ἕκαστον ὡς κέκληκεν >> does this include “to” ὁ κύριος, οὕτως περιπατείτω. καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι^V^-PMI-1S.

[every phrase in this verse has to be reordered to make sense in English]

18 περιτετμημένος^V-RPP-NSM τις ἐκλήθη; μὴ ἐπισπάσθω^V-PNM-3S. ἐν ἀκροβυστίᾳ τις ἐκλήθη; μὴ περιτεμνέσθω.

19 ἡ περιτομὴ^N-NSF οὐδέν ἐστι, καὶ ἡ ἀκροβυστία^N-NSF οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν Θεοῦ.

20 ἕκαστος ἐν τῇ κλήσει^N-DSF ᾗ ἐκλήθη^V-API-3S, ἐν ταύτῃ μενέτω.

21 δοῦλος ἐκλήθης; μή σοι μελέτω^V-PAM-3S· ἀλλ᾿ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι.

22 ὁ γὰρ ἐν κυρίῳ κληθεὶσ^V-APP-NSM δοῦλοσ ἀπελεύθεροσ ^N^-NSM κυρίου ἐστίν· ὁμοίωσ καὶ ὁ ἐλεύθεροσ ^A^-NSM κληθεὶσ δοῦλόσ ἐστι χριστοῦ.

23 τιμῆς^N-GSF ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων.

24 ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ Θεῷ.

25 περὶ δὲ τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἔχω· γνώμην^N^-ASF δὲ δίδωμι ὡς ἠλεημένος^V-RPP-NSM ὑπὸ κυρίου πιστὸς εἶναι^iNfinitive.

26 νομίζω οὖν τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι.

27 δέδεσαι^V-RPI-2S^{(peRfect, Passive, Indicative)} γυναικί; μὴ ζήτει^V-PAM-2S ^{(Present, Active, iMperitive)}λύσιν^N^-ASF [ALS p. 357]. λέλυσαι^V-RPI-2S^{(peRfect, Passive, Indicative)} ἀπὸ γυναικός; μὴ ζήτει^V-PAM-2S ^{(Present, Active, iMperitive)}γυναῖκα.

28 ἐὰν δὲ καὶ γήμης^V-AAS-2S [Aorist – “time indeterminate”; Active], οὐχ ἥμαρτες^V-2AAI-2S· καὶ ἐὰν γήμῃ^V-AAS-3S ἡ παρθένος^N-NSF, οὐχ ἥμαρτε^V-2AAI-3S. θλῖψιν^N-ASF δὲ τη σαρκὶ ἕξουσιν^G2192 [Lexical: ἔχω] οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν^P-2GP φείδομαι^G5339.^V-PNI-1S [Indicative Mood; (N = a “Voice” of “middle or passive depoNent” – because it has “deposited” is active form, I do not emphasize its activness)]

1Co_7:39 Γυνὴ δέδεται^V-RPI-3S νόμῳ ἐφ᾿ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ [^Bκαι] κοιμηθη ὁ ἀνήρ αὐτῆς· ἐλευθέρα^A-NSF ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ.

1Co_7:40 GNT

First Corinthians 7 – Detailed Explanations

While considering these points remember to refer back to the primary passage provided in the previous section

General Facts About First Corinthians 7

Every statement about a believer being separated from their spouse is said in the “passive voice” in the Greek. All the non-sense of bible versions trying to make an active possibility for a believer to leave their spouse is a forgery in English or other languages. When God wrote through Paul in First Corinthians 7, grammatically and contextually speaking, there is not one “active” separation a believer is ever engaged in throughout this entire chapter.

7:1 -2 – Touching a Woman in this Way is Fornication

We see that touching a woman in a sexually modifying way is equated with “prostitution” in the Bible. It is clear modern christianity is going to hell when unmarried people commonly violate purity in this way by prostituting themselves in kissing and holding hands with people they are not married to. Everyone knows this premarital physical romantic affection is an indulgence that modifies another person’s sexuality, and the Bible clearly condemns this as prostitution when it is done outside of lawful marriage.

Note: Most church people dismiss themselves and others from obeying this verse by saying that “to touch” a woman is simply a euphemism (a figure of speech) for having sex. If this is you, repent. The Bible knows how to express itself, and if you don’t submit to its perfect expression, you will be damned.

It is absolutely clear that God threatened people with death if they even (literally) so much as touched another man’s wife in this modifying way: For example see Gen_20:4, Gen_20:6; Gen_26:11; Pro_6:29 where the exact same Greek word is used extremely literally to forbid the touching that modifies a woman.

Even so, touching (in a modifying way) could never become a proper way of describing fornication if it were not by itself associated with the unlawful touching that leads to full-blown fornication. Using “touching” as a figure of speech for fornication incriminates all such “touching” that coined such a phrase to begin with. By using touching to forbid fornication it is certain that Paul has condemned the touching that points in the direction of completely committing fornication.

If this is wrong and condemned as fornication before marriage, how much hotter of a damnation will a man reap, who has taken filthy hands upon the sexuality of his neighbors wife in adulterous remarriage and refuses to repent of keeping her in his house away from her lawful husband?

[* I have documented and summarized the extreme and revolutionary standards given throughout the Scriptures concerning real purity in the “No Dating Battle List” on www.TrueConnection.org]

7:2 – Porneia in 1Co 7 Clearly Refers to Fornication

Notice that when Paul discusses the exact same subject of marriage as Jesus did, it is absolutely clear that Paul refers to sex before marriage when he uses porneia.

[We discussed this in chapter 4]

7:2 – Your Own Spouse

Although Paul says that every man should have his own woman [τὴν ἑαυτοῦ γυναῖκα], he uses a more exclusive word when he says that a woman should have her very own man [τὸν ἴδιον ἄνδρα]. This definitely means that she is not sharing him with anyone (including polygamous wives). Examples of the exclusivity of this particular word [ἴδιον (idion)] can be seen in numerous passages throughout the Bible.

>> Find exclusivity passages

From all of this it is clear that polygamy is out. Paul demands that each woman have a man all to herself as ‘her very own man.’

Divorce and remarriage would be the opposite of this exclusivity which Paul commands, because he does not say, ‘let each woman have her neighbor’s man,’ but Paul says, ‘let each woman have her vary own man.’ Because divorce and remarriage would defy this, Paul commands that the innocent, divorced woman must remain single or else be reconciled (v. 10-11).

>> This also means no remarriage

7:3 -4 – Your Body Belongs To Your Lawful Spouse

With words like “owe” [ὀφειλὴν] (v.3) and “bring out into being-ness” or “authority” [ἐξουσιάζε] (v. 4) Paul clearly shows us that spouses do not own their own bodies. As we said previously, if someone divorces their spouse and marries another, it is clear that they steal their body from their spouse and give it to another person to whom it does not belong. Because we know that thieves will not go to Heaven (1Co_6:10 >> get cross references?), it is abundantly clear that if anyone keeps stolen property and refuses to make restitution their damnation is just, especially when a man has stolen his neighbor’s wife. – It goes without saying that violating this “authority” and “debt” by divorce and remarriage is what Jesus and Paul call “adultery.”

This mandated authority that spouses are given over each other’s bodies is so unchangeably indebted upon couples by God that even if a man “abandons his property,” a wife is still commanded to not marry another (v. 10-11)!

[We covered this in chapter 1]

7:5 – Do Not Turn Away

Notice that he did not say you were allowed to turn away from each other to divorce and remarry. If there is any “turning away” at all, it should only be temporary, and for the neccesary prayer and fasting.

7:8 –

7:9 –

7:10 – Married Men

When Paul addresses “the married men,” this is an action verb in the Perfect Tense and the Active Voice*. The Perfect Tense is when someone completes an action in the past which has continued results and ongoing implications in the present as a result. The Active Voice shows that it was the men who actively carried out an action of marriage in the past that was perfectly completed and currently has ongoing effects of defining the men in this passage. Therefore, according to Paul, they did not just get married at a certin point in the past**, but because of this perfectly completed action they are still altered into this category of “Married Men” as a result. This should be generally intuitive in English, but for all clarity I am connfirming these things from Greek so that we don’t miss these basic concepts that the Bible consistently indicates about the nature of marriage.

[* The RMAC grammar tag is V-RAP-DPM]

[** To explain this in technical language we might say that the action was “punticular” and its results are currently “durative” – this is the nature of all verbs expressed in the Perfect Tense]

7:10 – No Separation!

When Paul goes on to mention the command not to separate, this is a definite reference to the teaching of Jesus on marriage. Paul gives no exceptions at all in his reiew of this “no separation” command, and if this is the way which Paul understood Jesus’ Words, then we must also agree that this is true.

If we pretend that Jesus’ exception for divorce reverses His absolute command not to separate yoked spouses, then we should take note that Paul contradicts this religious belief here in First Corinthians seven. From what Paul says here, we can see that Jesus’ exception does not in fact alter His absolute statement to not separate because Paul renforces its absoluteness and states no exception. On top of this, Paul actually commands them to stay in marriage to an unbeliever, while most of the unbelieving men were immoral in Corinth. This makes divorce for adultery an impossible option for a believer in First Corinthians 7, since Paul commands believers to stay with their unbelieving spouses, while nearly all Corinthian men were immoral! – This is not just speculative to say this, nor is it relying on all the abundance of historical proofs available; the rampet immorality of the Corinthian culture is mentioned throughout the entire epistle, including this very same chapter as well as the one preceeding it! It is clear throughout history as well as first and second Corinthians, that the pagan context which Paul was addressing included a abnormally large amount of immorality, and do you think the Christians would somehow just happen to have chaste pagan spouses?

If Paul thought that adultery freed a spouse to divorce and or remarry, then he would have had to say “You believing spouses in Corinth are usually going to need to separate from your unbelieving spouses, unless there are some that happen to have the novelty of a faithful pagan Corinthian spouse!” – but instead it is absolutely clear that Paul expected the believing spouses to remain married to their unbelieving pagan spouses in immoral Corinth. Paul makes absolutely no exception to the command to remain with unbelieving spouses, no matter what typical, immoral pagan rights they may have practiced.

> Put Hosea here!

> also see

Quote first Corinthians seven

7:11 – A Christian Woman is Separated Passively, Not Actively!

>> Add, “not I, but The Lord” here

Most Bible versions trick the English reader into thinking that Paul gives a case where a believing woman could actively separate from her husband in some circumstances:

1Co_7:10-11 CAB …A wife is not to be separated from her husband-- 11 and even if she does separate, let her remain unmarried or be reconciled to her husband--and a husband is not to divorce his wife.

Please be particularly sensitive in this case to notice that most Bible versions falsify this passage by adding words in English (i.e. “she does”) that have absolutely no basis in Greek:

Chart: The Real 1Co_7:11 vs. The Counterfeit

Actual Greek

ἐὰν

δὲ

καὶ

χωρισθῇ

μενέτω

ἄγαμος

Direct English

if maybe

but

(or however)

and

(or also)

she has been separated passively

let her actively remain

without marriage

CAB

Translation

and even if

she does

separate,

let her remain

unmarried

Note: CAB represents the typical misrepresentation in most English versions here

Notice the words, “she does,” have no basis in the Greek New Testament. Although we usually misrepresent this verse as though Paul is envisioning a future scenario where a woman may one day possibly need to make an active separation, yet the action verb for separation (χωρισθῇ) is actually in the passive voice and the past tense, and means that she has already been the passive recipient of a separation from her husband. Do you see how we have completely reversed what the Bible actually says here with our perverted paraphrasing? Paul does not put forth a future possibility of a wife needing to actively separate, but describes the sad scene if a wife has already been separated by her unbelieving spouse, as strongly confirmed in v. 15:

1Co_7:15 CAB But if the unbelieving spouse separates, let him or her separate…

By this, it is perfectly clear from Greek, and it is even confirmed throughout the context that is visible in most all English versions, that the believing woman does not separate (v. 11), but Paul considers that it is only the unbelieving spouse who would ever do this (v. 15). Notice that if you actively separate Paul automatically considers you an unbeliever. And as we have said before, there is not one verse in this entire chapter that describes a believer as being active in any marital separation! If you actively separate from your lawful spouse, Paul makes it a forgone conclusion that goes without saying, that you are obviously not an actual, Biblical believer.

As for verse 11’s command not to separate, RMAC has abbreviated the grammar case for this word as: “V-API-3S” – This means:

Part of Speech: Verb – the separation of the geographical space is an action being done

Tense: Aorist – The Aorist* + Indicative Mood* = the “time” aspect of this action, which is specified by this combination as being in the past*, (not in the future as often mistranslated)

Voice: Passive – the woman** is passive (not Active) in receiving the geographical separation

Mood: Indicative – Paul is stating this scenario as a (possible***) fact

Person: third [he/she/it] – Not “I” nor “you,” but “he/she/it” – the woman

Number: Singular – the specific scenario of a woman which Paul speaks of

[* Technical grammar clarification: By itself, the Aorist Tense is generic and timeless, but when the Aorist is combined with the Indicative Mood (as seen here) then it specifies an action verb as occurring in the past. This is the case with χωρισθῇ here in 1Co_7:11]

[** The woman is specified by the word, “γυναῖκα,” (woman) in v. 1Co_7:10, and by the feminine expression, “αγαμος^N-NSF” in v.11]

[*** This “possibility” is communicated by the compound word, ἐὰν]

All of this grammar is specified upon the one little Greek word “χωρισθῇ,” but most versions do not bother to represent the critical specifications which Paul is making here, but instead make up their own contradictory falsifications to insert into their versions! In both separation statements the woman is passive:

(1) “a woman [wife], from a man [husband], may not be separated^passively,” (v. 10); and

(2) “but if it is so also [καὶ] that one is separated^passively [has had room placed between her],” (v. 11)

Both of these cases are consistent in representing the woman as being the passive receiver of such crimes, yet most bible versions today continue to misrepresent her as though she were being active in such separation cases! The only time she is actually specified as being active in this scene is when Paul says, ‘let her actively remain without marriage…’ (v. 11) if the treacherous unbeliever refuses to reconcile himself to her.

>>!

Which bible Versions Are Right in this Case?

The few versions that represent 1Co_7:11 the same way Paul actually said it include:

ALT; Darby; LITV; MKJV; (as well as a heretical version called “The Scriptures 1998+”)

After searching throughout the versions I have available in e-Sword and those on biblegateway.com [as of May 2011], as well as a number that I have in print, I have not yet found any mainline version (beyond what I just listed) that represents 1Co_7:11 honestly the way Paul said it. This is extremely ridiculous and unacceptable, because it is very clear from the context and the Greek grammar that it should be represented consistently with the rest of the chapter, but the vast majority of bible readers today are being cheated by distortions against God’s Words, which contradicts what Paul actually said in this case by promoting the false impression that there is a possible scenario where a believer is allowed to leave their spouse!

Whether theologically or translationally, let us no longer add words* like “she does” to First Corinthians seven (or any of the other passages like this) to pretend that Paul has specified any scenario where a believer might be active in leaving their lawful spouse, because this is completely dishonest and inconsistent with the Greek of this chapter and the clear teaching of the rest of the New Testament!

[* Adding to God’s Words is forbidden in places like Deu_4:2; Deu_12:32; Pro_30:6; (and compare Rev_22:18-19)]

7:11 – Why is She “Passively Reconciled”?

We need to keep in mind that the divorce scenario in Deuteronomy 24, as well as even in ancient pagan culture as a whole, all had a cultural expectation which dominates the context Paul has in mind in first Corinthians 7. Moses never wrote any legislation concerning “women’s rights” in a divorce settlement for her share of the estate. In fact, Moses had to get special revelation in the desert for women to even get temporary possession of their deceased father’s or husband’s land while waiting for a husband to take over, (Num_27:1-11; Rth_4:1-12).

If there was ever a divorce, the husband simply put her out of his house, and a piece of paper was often all she got. At some point the Jews developed a sum of money so she could survive long enough to look for another husband, but even then she never got “her share” of his possessions beyond this settlement. Let us remember to be realistic here: this is not modern society with its feministic poison*. Look, Paul doesn’t have “women’s lib”* in mind when he’s talking about the way in which the ancients dealt with domestic conflict. When spouses had a conflict, there wasn’t some notion floating around about a woman’s potential “rights” to divorce him and “keep the house and the kids.”

In first Corinthians 7, with the scenario Paul is describing the man was essentially always the home owner who decided if the woman stayed or left. In this verse, even the grammar shows that just as he is the one active in the separation, so also he has to be the one active in the reconciliation. That obviously doesn’t mean that women shouldn’t seek reconciliation whenever possible. She should certainly do all she can to appeal to her husband for this, but in the end the prospect of being reconciled back into his “cohabitation” is up to him throughout the Bible.

In Biblical times, it was not primarily the woman’s prerogative to establish reconciliation, but the man’s. Because of all these things, the woman is passive in any separation because she is a christian, and she is also passive in awaiting him to possibly reconcile her back to himself, especially because she does not own the house.

[* Clarification: Just so you know, it was women who initially helped and encouraged me to write this clarifying section against “feministic poison”]

>> Relate this to DivRem?

>> so don’t go to court?

7:12 – ‘I, not the Lord’

We see that Paul is making a clarification to a specific category of people which Jesus had not yet specifically addressed. This is clear enough in most English versions, but it might help to know that this is also confirmed by the Greek word “λοιποῖς” (loipois) – the “rest” or “leftovers,” that is, those “leftover” who needed to be specifically addressed after hearing Jesus’ general command repeated in verse 10. Paul had addressed spouses in general in v10, but now in v12 he addresses a specific scenario where a believing spouse is married to an unbelieving spouse. This specific group is called the “leftovers” from Jesus’ general command, and these “leftovers” had asked Paul for a particular legislation regarding their specific situations.

Despite this clarity, many snakes and dogs speak within the church, claiming that Paul is simply giving his opinion in this passage. This is a dreadfully lethal and foolish error. People who love Jesus will always find ways to reverence and obey those whom he sent us; those who hate Jesus will always find excuses to belittle his servants as they do Paul in this passage.

7:12 – Together-good-minded

Many times the question of “motives” inevitably comes up with this word: “συνευδοκεῖ” (sun-eu-dokei) (G4909): actively together-good-minded – This word is very hard to capture in English without risking presumption on its meaning: It is too easy to over simplify, and it is easy to embellish. The best that I can represent it, is that it has some kind of an effect as: having a willingness to be content or “good minded” together – that is, to “agree” or “consent” as in Luk_11:48; Act_8:1; Act_22:20; Rom_1:32

The Greek word for “good” (ευ) in this case does not necessarily mean morally “good” as other Greek words do, but this word is more along the lines of being “agreeable” (to cohabit). The potential for this to include bad motives is easily seen in all of the references I just gave where the “consenting” is clearly evil.

7:13 –

7:15 – Paul vs. “The Pauline Exception”

Notice that Paul strategically uses a different word (δεδούλωται) so that the reader will not even be tempted to mistake what he is talking about for the marriage word for being bound (δέδεται) and he also correlates the passive tense with the choice that you are to let the unbeliever make. We see that potentially being “[passively] enslaved” correlates with potentially “[passively] let[ing]-him-be-separated ^passive ^imperative.” Paul assures us that when you obey the command to “[passively] let-him-be-separated” you are not also “[passively]” letting yourself become “enslaved” by the choice the unbeliever is making, but you are to answer this “call” in “peace” instead. This passive tense in not being “[passively] enslaved” is not pointing to “the marriage you once had” but it is a reflective correlation to the passive tense he just mentioned when an unbeliever decides to leave a marriage.

When Paul says that Christians are, “not ^passivelyenslaved in these things…” it is clear that he is referring to “these things” that is, the painful situation he is talking about where the unbeliever is departing, not about the marriage covenant that was already made previous to this in the past. When Paul specifies that he is talking about “these things” (which are described in the Greek present tense) it is sinful, unsound and sloppy to insist that he is talking about “one thing” that he has not even mentioned in this verse, such as the marriage covenant that was made in the past long before this. So you have not been “enslaved” by “these things” (though he already clearly said that you have been bound in marriage by other things in the past in verses 10-11, because you are not allowed to remarry).

Isn’t it astounding today that we have turned this all around so that instead of answering the call to self-denying faith to take a hold of Divine peace to obey God’s commands, we have made it an assertion of “MY RIGHT” to marry again if a spouse abandons me?

Gaining a “peace” by “marrying again” makes sense as an answer to the flesh and to the world, because anyone can proactively comfort themselves this way, but who needs faith for that? Is the peace that God has called people into one that is external or internal? Is God’s peace based on comforting circumstances or one that is supernatural that transcends painful circumstances? Is God’s peace gained by making life more comfortable for you, or is it by faith, in spite of how difficult the “narrow” and “restricted” way of Jesus is to walk? What “peace” are we going after here anyway?

If we are going to be natural, fleshly and indulgent, let us not add insult to injury by projecting our evil ways upon the Scriptures when reading First Corinthians seven. Surely Paul is calling us to the peace of God, and not the peace of men! Because he says, ‘God has called us to peace.’ It is about time that someone started believing God for peace instead of cheating and cutting corners to stimulate us externally so we can “feel better,” because Jesus promised us that doing this in remarriage would surely land us in the lake of fire as adulterers!

- Jesus does not give peace like the world gives

- the peace of God is to rule your heart and mind, not permit you a license to indulge more in this life

We can also see from the parallel use of this exact same Greek word in verse 21 that it is impossible to see “enslaved” here as a reference to the marriage bond.

---------------

>> Add anything from Alt version?:

Because it says, “has not been bound in such cases

It is an “Action”

… as in “embondaged” not

Shallow Lawlessness is too Predictable

---------------

Free in regard to righteousness

mat 19

saul

Dedulotai (to become a Doulos)	Dedetai (to be bound, in this case, in marriage)
Seek to be loosed	Do not seek to be loosed
Never enter in this state	It is better to marry than to burn
Represents slavery to sin	Represents being in covenant with God
A Bad Thing	A Good Thing

---------------

“Not Bound” Mis-translations

NLT

2007 version

¹⁵

1996 version

³⁴

7:16 – Enduring Grief in a Mixed Marriage is Based on Hope

Not only has Paul given the Corinthians the simple fact that Jesus commanded spouses not to separate, but now, when dealing with unbelieving spouses, he also appeals to the possible benefit that could occur from obeying that command, namely, saving one’s spouse. Real Christians are called to bear all things by faith and divine endurance. Once we have lost our rights, this hope and posture of faithfully enduring in the face of paganism in one’s own home is the only reasonable posture to have for those who have really had their sins forgiven.

7:12-24, Especially 7:20 & 7:24 – Remain in Your Calling, but Repent of Your Sin!

>> Give a summary of these verses here

>> see email 6/16/2011

>> check others

Judy Potvin Zevenbergen – 6/29/11

Basic Concepts

nothing, Something, and Peace

nothing - life cenarios

Peace - do I need to add this here?

>> draw out “nothing”

A review of these verses

v. 12-14 – Continue living with an unbelieving spouse if possible

v. 15 – if the unbeliever leaves, then be content to live in singleness

v. 16 – but if you can remain with them then you might save them

v. 17 – live in whatever God gives these things to you

v. 18 – Circumcition and uncircumcition is another example of states of life to remain in

v. 19 – This is because these things are "Nothing" morally, as opposed to observing the commands of God which actually matter as "something" moral before God.

v. 20 – remain in the one calling given by God

v. 21 – being a slave is an example of something to remain in (unless you can get free, then go ahead and do that instead)

v. 22 – before God, all who were slaves of men are now free in Jesus, and all who were free from men are made slaves of Jesus

v. 23 – avoid physical slavery

v. 24 – remain with God in the one thing in which you were called

Because Sin is Not “Nothing,” Sin Cannot Be a Calling From God

We are to remain in situations that are morally “nothing.” Sin is not nothing. We all know that a homosexual has to leave all homosexuality in order to enter the kingdom. Homosexuality is not nothing, nor is adultery. When we bring up ‘remain in the calling’ to say that people in adulterous remarriage should keep other people’s spouses, this is a cheap cop out and irrational avoidance of the only issue here: is divorce and remarriage adultery? If it is, then it is obvious that paul does not want you to remain in sin because being called by Jesus sets us free from sin! Because of this, it goes without saying that adulterous remarriage cannot be a calling we are to remain in, but it is clear that it is a sin we need to truly repent away from if we are going to follow the real Jesus into heaven.

>> Therfore, sin is never a calling

The Lord’s Calling, Not The Devil’s!

People like to say, “God has a plan for your life,” but ironically it seems like you sometimes cannot get away from hearing the devil’s calling on your life promoted in most churches today. This verse says, ‘as the Lord has called each, let each remain’; it does not say ‘as the devil has called each let each remain.’ It goes without saying that the lord does not call anyone to live in sin, because that is the devil’s job. Paul never said remain in the devil’s calling of sin. Jesus called remarriage adultery, and Paul reaffirmed that you could not stay in adultery and go to heaven in 1Co_6, so it is obvious that remaining in God’s calling cannot ever include remaining in adultery.

If we really believe that ‘God has a calling on our lives,’ it is high time we started really insisting on the righteousness and holiness that such a calling necisarily involves.

1Th_4:3 CAB For this is the will of God, your sanctification: that you should abstain from fornication,

God’s Calling

The Devil’s Calling

Passive Circumstances Are Not the Same as Continuing to Sin

You cannot equate being found as a servant, receiving an unjust divorce, and being born Jewish, which are all passively received from God’s hand, with actively continuing to live in adultery with another person’s spouse! The “remain as you are” command was based on the absence of moral responsibility on the part of the recipient in every one of these examples given by Paul here. We cannot then turn this around and say that you should remain in any sin which Jesus and Paul called adultery.

Committing adultery is not an innocent life scenario that you found yourself in which can be said to be equivelant with being born Jewish. While you certainly do not repent of being born Jewish, yet you do need to forsake all sin you have found yourself in. It is hypocritical to try to make special pleading to retain adulterous remarriage just because we really don’t want to actually take Jesus seriously when He categorized divorce and remarriage as a sin so horendious as to call it adultery.

Marriage

Take Sin Seriously, and Stop Playing Games!

Is fornication “nothing?” Do you think that Paul says to the murderer, “remain in the state in which you were called”? It is clear that neither fornicating nor murdering can be called “nothing” before God, because the Bible says those who practice these things will go to hell. Sins that condemn you to hell cannot be called “nothing.” And this is the very same point we are making here: Because remarriage is adultery, it is clear that it is not “nothing,” because God has promised to condemn all adulterers. Remarriage is not different than other sins; we cannot go about presuming that remarriage is “nothing.”

The only question here is not whether or not the saying, “remain in your calling,” applys to remarriage, but whether or not remarriage is continual adultery. If you can answer this second question the first one will be easy. It does not say, “remain in your sin,” but “remain in your calling.” It is clear that sin is never a calling from God for people to walk in. Therefore, if remarriage is continual adultery (as Jesus and Paul say it is) it must be repented of, not maintained as though it were a morally neutral life scenario that is compatible with the new life of righteousness and obeying Jesus.

It is “nothing” to your account morally whether or not an unbelieving spouse leaves you, but remaining in the adultery of remarriage is. Neither being a slave nor being abandoned by a spouse will either save you or condemn you, but remaining in the sin of adultery will both deny you salvation and guarantee you hell.

---------------

God’s Commands Matter

Paul says, keeping God’s commands is what counts (1Co_7:19), and this includes verses 10 and 39 which do not allow divorce and remarriage, therefor it is clear that keeping God’s commands against the adultery of divorce and remarriage counts as something, so you cannot remain in disobeying these commands as a “calling” from God, since Paul specifically says that keeping God’s commands counts.

If adultery was “nothing,” then it could be ignored to “remain in the state that you were when you were called.” But since the purity of marriage is a command from God, then we know that it is not “nothing” as the circumstances of life are, which include being born circumcised, or being abandoned by a spouse. These indeed may be “something” moral to those who perform life’s circumstances unto you, but to you who receive what is given to you, to you it is neither here nor their morally speaking. Simply obey God in whatever case God has laid upon each person, since life circumstances are “nothing” moral in and of themselves to you. But if you are breaking God’s commands by being with another person’s spouse when you are called to follow Jesus, it is abundantly clear that Paul does not include this as something to remain in.

---------------

- they say that the context is marriage

They ignore:

---------------

7:21 -23 – Marriage is Obviously Not Slavery!

Notice that, though the Bible vehemently opposes thinking to be loosed from the bond of the marriage covenant, it does encourage the loosening from slavery; Men did slavery, therefore men can potentially undo it, – and preferably they should do so to themselves and ‘loose themselves’ if they can. God did one flesh, therefore men cannot undo it – neither should they even think to do so.

>> active voice? /\

But if we ever equate marriage to slavery, to justify “emancipation” from marriage, then we would have here a command to seek loosening from the marriage covenant whenever possible, because Paul says to slaves, “if also you are able to become loosed [ἐλεύθερος – free] use it rather.” And does God want us to prefer to go about using any chance we come by to divorce and seek loosening from our spouses, as though marriage were a negative parable in the flesh as slavery is, and that we should avoid it whenever possible? Certainly we can see that this is an impossible thought!

Furthermore, we see in v. 23 a command to never enter slavery willingly with the words, “do not become slaves of men,” so that if marriage were slavery, then we would also have a command to never marry to begin with, and we know that Paul already warned us that this would be a demonic doctrine of end time apostasy (1Ti_4:3). Therefore, if the bond of the marriage covenant is ever equated with the bond of slavery, we have a command to never marry in the first place, and to get out of it whenever possible if we are already married. Therefore, it is clear that equating the life-long demands of the marriage covenant with slavery is an impossible equation in God’s economy because it produces the opposite theology that we all know the Bible clearly teaches.

---------------

If 1Co__

7:22 –

7:23 –

7:24 –

7:25 –

7:34 – McArthor Heresy

7:34

^{^[2]}

7:26 – I think

>> link with previous reference

Contrary to some rash and unrealistic presumptions often made in English, “I think” in Greek does not indicate an opinion. In fact, this Greek expression is the exact opposite. In English, a “personal opinion” is relative and subjective to the ideals of the individual speaker by the very nature of the expression, whereas “I think” in Greek (νομίζω - nomízō) actually comes from the word “law” (νόμος - nómos). This is why Strong’s says “I think” in Greek communicates, “properly to do by law…” (Strong’s, G3543), and I might put it, “to judge or think of something as law, or figuratively, to be factual or the right thing to do.” It is a very grave mistake to accuse Paul of sinning by giving his filthy human opinion*, when in fact, since we know Paul is actually right in his judgment calls, he is giving us an inspired judgment call of truth and law, as directly confirmed in verse 40.

Now Hear The Real Gospel: If you are still happy to give your personal opinions* to people about things rather than insisting on what God said, you are very clearly a filthy pervert and need to repent. It is clear that you do not know Jesus if you are happy for others to know your uninspired heart. If this is your posture in life, repent from your treachery and rebellion and get clean from your demonic filthiness, and by all means, repent of blaspheming Paul of being a prostitute as you have been!

Joh_7:16-18 CAB Therefore Jesus answered them and said, "My doctrine is not Mine, but His who sent Me. 17 If anyone desires to do His will, he will know about the doctrine, whether it is from God, or whether I am speaking on My own authority. 18 He who speaks from himself is seeking his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him.

[* For more on this, see the extremely important Bible studies entitled, “Absolute Truth” and “Repent of Words” on www.TrueConnection.org]

7:27-28 & 7:39 – If A Widower Marries, They Do Not Sin

>> being loosed from

Luk_13:12 CAB *~~are~~ [have been passively] loosed from [* ἀπολέλυσαι] your infirmity."

“^passivelybound” – This clearly does not simply mean a “pre-arranged marriage,” where the spouses are somewhat “passive” in the marriage process as their parents make all the decisions and plans for their marriage, but rather, every time the Scriptures speak of being “^passivelybound” in a marriage covenant, it is because they are passively partaking of a supernatural phenomena under the hand of God as He fuses two people into one flesh:

Gen_2:24 CAB Therefore shall a man leave his father and his mother and shall ~~cleave~~ [προσκολληθησεται (proskollēthēsetai pros-kollē-thē-setai) – be (passively) glued/ “joined”^{G4347 (H1692)}] to his wife [woman], and the two shall become [εἰς (eis) – into] one flesh.

Please keep in mind that receiving this passive “binding” is definitely not the same thing as “actively” getting married in v. 28: being passively bound into one flesh is what God does, but socially celebrating this in marriage is what we “actively” do.

The details of this passage are important to explain but before we get carried away with analyzing details, we ought to embrace an honest and realistic view of what in fact we actually already have that simply and directly answers this entire question:

Verses	v. 8-9	25-26, 27	39-40	Rom 7
Type of people:	‘as for the unmarried and widows…	“Have you been ^passivelyloosed from a woman?” (27)
Encouragement for celabacy:		26) ‘don’t seek a wife’ (27)		NA
Permitted to marry

Verses 8-11 already said this very same thing in other words: ‘as for the unmarried and widows it is good if they can remain unmarried, but if they don’t have self control let them marry and avoid burning!’ (v. 8-9) ‘but if we are talking about separation after marriage [divorce] then you cannot marry another in that case; You simply have to remain without marriage unless you can be reconciled to your spouse’ (10-11) – from this basis we should not be surprised when Paul says ‘if you have been passively loosed (i.e. v. 8 and 39) try not to seek a wife’ ‘but if you marry you do not sin’ (v. 28) – Paul had already told widows they should seek to remain single, but it would be ok if they married, and we should not get confused if he simply says the same thing with other words again in v. 28. But Just incase we ever get off track and begin to think insane thoughts and come up with contradictory conclusions, he says the same thing yet again in verse 39!

Verse 39 not only mirrors the same discussion of being passively bound by God into one flesh, but it also walks you through the same permission to remarry mentioned in verse 28, which exclusively happens after widowhood. We know this doesn’t take place after “divorce,” because widowhood and only widowhood is specified to be the only thing that will morally “loose” a person to marry another. Marrying another within the lifetime of one’s lawful spouse is explicitly forbidden at the beginning and the end of 1Co 7 so that you can’t go wrong!

But as we see it so clearly explained in v. 39, yet today there stands opposite the Bible a lawless preacher and a foolish church goer who will not only have the nerve to overthrow the clear instruction of v. 39, but will also rage in his lawlessness to break out against the rest of the Bible, disregarding and setting aside the Scriptures on into Romans 7, which also affirms the same restrictions and exclusive power of widowhood to loose, and no, not only this, but such lawless fools will dare to even trespass on into the clear laws of Jesus Himself, overthrowing purity and despising righteousness making nothing of Jesus’ declarations that divorce and remarriage is adultery!

I have spoken with such wicked people of darkened countenance and perverted hearts who rage against all lawfulness, even that which has been delivered unto us by the precious mouth of Jesus. “There is no fear of God before their eyes,” but their insolence, pride, foolishness, and hatred of truth which war against the restrictions of righteousness, inflames their minds with unreasoning error and lawless speculations, as they pounce upon any phrase which they may fragment from the authority and accountability of the holy Scriptures; men that are vicious as wolves who devour the lives of men and tear to pieces the hope of truth before their eyes.

It is high time that we tremble before God and His righteous laws which He has enacted for us, and put away from us such rebellions and those who carry such heresy, and remain before God an obedient, chaste, blameless, and reverent Bride, without spot and without the leaven of hypocrisy and the lawlessness of Satan who rages every war against the rules of the Kingdom of Jesus.

By the time this verse starts to speak of a “loosening thing” vs. being passively loosed

Tragically, many people without any forethought have rashly jumped to the conclusion that actively seeking the “loosening thing” is equal to being “passively loosed.” Without going into much detail we can already see that actively seeking something is different from passively receiving an action upon your life.

But before we go too much into explaining these details, I have found it critically important to exhort us to acknowledge the plain explanation that God has already given us in v. 39 lest we think that the answer is further off than it actually is.

This “λύσιν” (lusin – a loosening thing) is actually a noun, and not an action verb (as it is so commonly misrepresented in English); Notice that Jesus said that when man does this himself (actively) it does not work morally, but leaves him still actually bound to a woman, though he sought to use some thing to loose himself.

Literally speaking, ‘things that loose’ (such as divorce certificates) are illegal for Christians to use or recognize against lawful marriage, but actions (or events) where you are passively but effectively loosed (that is, by death as in v. 39) are the only occasions that are recognized by Truth to allow remarriage. This is at least partly why Mr. Strong includes “divorce” as part of his definition for this Noun (G3080 – which correlates with the certificate) but not for the following verb (G3089 – which in this case correlates with death as in v. 39); We should be very clear to notice here, that the death of a spouse is continually associated with the (moral) “loosening” of a spouse from the marriage covenant in the clear instruction throughout the Bible, including places like v 39 here, and Rom 7, and many others partly documented later under “Loosening Words the Pertain to Death”

In verse 39, it says, “…if it is so that the man of her may have ^passivelyfallen asleep [κοιμηθη – i.e. died], she is loosed…” – we see that the passive loosening for a spouse (as seen in verse 27) happens when their spouse has “^passivelyfallen asleep” (as seen in verse 39) these things do not match by accident, but they are so strategically placed, that it is not realistic to assume some other incongruent conclusion.

The “thing” (divorce certificate) has an effect to socially loose (dismiss) you from your spouse, but the “action verb” (event) of death that happens upon you, which you passively receive from God’s hand, is the only way you are morally loosed from the one flesh bond that God bound upon you.

Now if you are socially loosed (απολυση) by a “thing” (λύσιν/ αποστασιον) Jesus says you commit adultery when you remarry, but if you are morally loosed by passively receiving the action verb (event) of death from God’s hand, then you are ‘no adulteress’ though you ‘marry another’ (Rom 7). It is a definite and clear teaching in Romans seven and First Corinthians seven that only death looses people to marry others. Any other excuse is rebellion against the plain teachings of Scripture.

Lets talk about the Grammatical Structure

The repeated Greek Setup is: (1) “Indicate” Reality [Technically: the “Indicative Mood” in an interrogative setup]; (2) Legislate Command (the “Imperative Mood”)

The grammatical structure shows us that both actions which you have “passively received” (being bound/ being loosed) correlate together. This is because they were performed upon you by God, and not yourself. Following each of these “passively” received cases Paul charges us with how to actively respond to the states of life we have received from God.

We should not equate the “loosening thing” with the next question, “Have you been [passively] loosed…” This has been done by extreme liberals to allow remarriage (see next verse), but this violates the grammatical structure of this verse and ignores the plain difference between this NOUN and this VERB; In Greek, Paul shows us that you can actively seek this noun, but that you can only passively receive this verb, that is, you can seek a divorce certificate, but you can only receive the action of the death of a spouse from God.

If you are allowed to marry a second lawful spouse (see next verse), then it is because you have been “passively bound” (part “a” of this verse) to a spouse by God in lawful marriage, and then “passively loosed” (part “b” of this verse) from a spouse by God through death. By now, we know that this cannot refer to being “passively loosed” by another person because, at this point in the Bible, it goes without saying that men cannot accomplish this morally upon other people, although they can certainly try to do so with their own social “things,” but actual (moral) “loosening” has to be preformed by God, to be effective and recognized by Truth. Just as the binding was only accomplish by God, so also the loosening is exclusively reserved to Him. But if it is a human who subjects us to (morally ineffective) attempts of loosening by boasting in social “things” that place room between us (χωρισθηναι), Paul has already clearly covered that scenario in no uncertain terms in v. 1Co_7:10-11; Paul already clearly told us that such human attempts at loosening do not give us moral freedom to marry another. We should not suppose that he is changing his mind here.

Chart: A Simplified Summary of the Grammatical Structure of 1Co_7:27

Question	Command
‘Have you been passively bound?’	‘do not actively seek a loosening thing’
‘Have you been passively loosed?’	‘do not actively seek to be bound’
God does this; Man is passive	Man’s Active Response

If you can admit that God does the “binding,” then you also have to admit that God does the loosening in this verse. – That is the parallelism within the grammatical structure! If God does the loosening here, then it is clearly not talking about divorce, but death.

We May Summarize This By Saying

Has God actually bound you so that you passively received a real marriage bond to a woman? Don’t go about trying to defy this by looking for a loosening thing. Has God actually loosed you (morally) from a marriage so that you were passively loosed (by death, v. 39)? Do not go about trying to look for another woman to marry. Next verse (v. 28): But if you were passively loosed (by death, v. 39) and you marry, then you are not sinning because you were actually, morally loosed.

Comparable to the thing of a chain:

Pro_12:4

We should not equate the loosening “thing” (which we can theoretically lay hold of with our own human hands) with the action of loosening, which we see here we can only receive passively. The misrepresentations of English versions may help us make this incompatible correlation, but we should be wise instead and seek to understand that the grammatical correlations forbid these two things to be equated.

We should not highjack English translations because we are able to get away with exploiting the common ignorance in this way. We should hold ourselves accountable to the exact way that God actually said it.

Verse	If Death Looses	You May Remarry
27-28	Have you been loosed?	If you marry you have not sinned
39	If he is dead, She is loosed…	To be married to whoever she will…
Rom 7

------------------------------

λύω

_3, 5, 1Co7:_, _ )!

Act_28:20 - αλυσιν^{G254 N-ASF}

2Ti_1:16 - αλυσιν^{G254 N-ASF}

Rev_20:1 - αλυσιν^{G254 N-ASF}

Death, Not Divorce

1 Cor 7:27

Co 7:27

Having to do with death:

Joh 2:19

Act 27:41

2Pe 3:10

2Pe 3:11

2Pe 3:12

---------------

Loosening Words That Pertain To Death

Partly in these Greek words: G684; G622; G2647/ G179 (as in Heb_7:16; 2Co_5:1);

Important examples: 2Ti_4:6 (find other refs with this word); Php_1:23

Num_20:29 – ἀπελύθη Ααρων: Aaron was “loosed away” from the land of the living

Luk_2:26 CAB And it had been revealed to him by the Holy Spirit that he would not see death before he should see the Lord's Christ.

Luk_2:29 CAB "Lord, now You are releasing [ἀπολύεις] Your servant in peace, according to Your word;

Php_1:23 – ἀναλῦσαι: wanting to loose up and be with the anointed one

Heb_7:16 (also compare Heb_7:23) – G179 ἀκατάλυτος akatalutos > G2647 καταλύω kataluō > G3089 λύω luō

Mat_10:28, 39, 42 – απολεσαι^G622

‘To destroy both soul and body…’, etc. and ‘the one who finds…will loose it’ (same word)

Loosed

Older Notes

I had said, “give summary”?

1Co_7:27 - λελυσαι^G3089^V-RPI-2S

= Has this been acted upon you

Have you been loosed?

context: ""

1Co_7:39 - ελευθερα^{G1658 A-NSF} = Loosed-ness (a state of being)

Only by

means of death according to verse 39.

Not Including?:

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PersonalNotes

Mat_19:3-10 CAB

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(esp. 1Co_7:10-11)

>> sin is never a calling

>> if you re-apply

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7:8 unmarried … widows.

7:9 let them marry.

^{^[1]}

Gr. Greek

Translations Rough Draft Notice

Old Testament, In General

Deu 22 Textual Notes and Verse Details

Jeremiah 2-4

Jer 4

Greek Examples showing that logos commonly uses definite articles

Yoked together

First Corinthians 7 – Translation Analysis

First Corinthians 7 – Detailed Explanations

7:1-2 – Touching a Woman in this Way is Fornication

7:2 – Porneia in 1Co 7 Clearly Refers to Fornication

7:2 – Your Own Spouse

7:3-4 – Your Body Belongs To Your Lawful Spouse

7:5 – Do Not Turn Away

7:8 –

7:9 –

7:10 – Married Men

7:10 – No Separation!

7:10 – Remain Single or Be Passively Reconciled

7:11 – A Christian Woman is Separated Passively, Not Actively!

7:11 – Why is She “Passively Reconciled”?

7:12 – ‘I, not the Lord’

7:12 – Together-good-minded

7:13 –

7:15 – Paul vs. “The Pauline Exception”

7:16 – Enduring Grief in a Mixed Marriage is Based on Hope

7:12-24, Especially 7:20 & 7:24 – Remain in Your Calling, but Repent of Your Sin!

7:21-23 – Marriage is Obviously Not Slavery!

7:22 –

7:23 –

7:24 –

7:25 –

7:34 – McArthor Heresy

7:26 – I think

7:27-28 & 7:39 – If A Widower Marries, They Do Not Sin

One of the greatest problems about Translations

efinite articles

7:1 -2 – Touching a Woman in this Way is Fornication

7:3 -4 – Your Body Belongs To Your Lawful Spouse

7:21 -23 – Marriage is Obviously Not Slavery!