Exception Clause Research

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

Recompiled 8/1/09; revised and expanded Mar 2010, including 3/26/10; revised 6/9/10; 9/9/10; (9/10/10); 1/12/11; 1/20/11-2/12/11; 2/14/11-2/20/11; 2/23/11; 3/19/11-5/13/11; 5/18/11; 5/30/11-6/3/11; 6/18/11; 6/24/11; 7/21/11; 8/20/11-8/30/11; 9/16/11-9/17/11; 9/19/11; 9/22/11; 9/24/11; 10/14/11; 10/31/11; 11/1/11; 11/9/11; 12/15/11; From February to May 2012 I labored over nearly every reference pertaining to Gluing/ Sticking, and being Bound, and I compiled all of this into this appendix 5/24/12; 5/28/12-5/31/12 (Added Modifying Touch); 9/16/12; 9/26/12; 11/4/12; 11/15/12; 12/7/12; 12/12/12-12/13/12; 12/25/12-12/26/12; 1/1/13-1/4/13 (resumed with EAN MĒ research in, LXX, GNT); 1/5/13-1/8/13 (EI DE MH in the LXX & GNT); 1/8/13 (EAN DE MH in the GNT & LXX); 1/13/13; 1/27/13; 2/1/13; 2/12/13-2/13/13; 2/19/13-2/21/13; 2/26/13; 3/1/13 (More Gluing Sticking Revision, esp. Critical “Sticking” Passages); 3/17/13; 7/11/13 (Mē Epi); 12/20/22

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!

Important Note: These are my personal notes on the exception clause. When you may read this resource you are effectively looking over my shoulder as I labor over countless hours and many years to verify every question about to have a solid and blameless basis for everything I teach that constantly reinforces submission to every reference in the Bible for every fact that I teach. They have very little to do with an answer I am providing for these questions, but rather, they are the mass-documentation of technical facts which I use for the bases for what is explained in my book – None of the documentation that I am presenting here in this “Exception Clause Research” should be understood outside of the context of how it is thoroughly summarized in my book.

Main Parts

Part One – Prostitution, Fornication, And Adultery

Part Two – Mat 5 – A Word Of Prostitution…

Part Three – Mat 19 – EIMH Research…

Part Four – Everything Else

> Eze16 | Eze23 | EIMH in The LXX | EIMH in The GNT

Part Four – Everything Else

Complete Contents

Part One – Prostitution, Fornication, and Adultery. 7

Hebrew & Greek – Prostitution Definitions. 7

Hebrew – Prostitution Definitions. 7

Where to Find the Greek Definitions. 9

Further Analysis of Porneia. 9

Before Being Sorted. 9

More Examples of “Distance” and “Travel” Words That Precede Porneia. 11

Implications of How Porneia is used. 13

Some More Defining Passages about Porneia. 15

Defining Passages – From the Deuterocanonical Books. 28

Passages with Adultery and Porneia. 32

Hebrew & Greek – Adultery Definitions. 34

Hebrew – Where To Find The Definitions. 34

Hebrew – Every Adultery Word, Definition & Reference. 35

Hebrew – Every Adultery Reference Combined. 35

Greek – Where To Find The Definitions. 36

Greek – Every Adultery Word. 36

Greek – Every Scripture Reference for “Adultery”. 36

English – Fornication Definitions. 39

Random House Unabridged Dictionary. 39

Oxford Dictionaries Online. 39

Merriam-Webster Online Dictionary. 39

American Heritage Dictionary. 40

Macmillan British English Dictionary. 40

Wikipedia.org. 40

Wiktionary.org. 40

Corpus Juris. 41

Unger’s Bible Dictionary. 41

English – Adultery Definitions. 42

Clarke. 42

Webster's New World College Dictionary. 43

American Heritage Dictionary of the English Language. 43

Random House Unabridged Dictionary. 43

Macmillan British English Dictionary. 43

Wiktionary. 44

Part Two – Mat 5 – A Word of Prostitution (Plus More?) 44

Hebrew Searches for a Word of Prostitution. 44

Hebrew – Definitions for “Word”. 44

Hebrew – “Sticking” words are Somewhat Related to this. 47

Hebrew – Search for “Word” Plus “Prostitution”. 47

Greek Searches for a Word of Prostitution. 49

A Basic Search Explanation. 49

OT – λογ πορν. 50

NT – λογ πορν. 50

OT – λεγ πορν. 51

NT – λεγ πορν. 52

Greek Search Conclusions. 53

Hebrew & Greek – Is There Ever a “Word” of Adultery?. 53

Hebrew – A Basic Search Explanation. 53

Hebrew – “Charted” Search Results. 54

Hebrew – “Word of Adultery” Conclusions. 54

Hebrew – A Word of “Sticking”?. 56

Hebrew – “Word of Sticking” Conclusions. 57

Greek – A Basic Search Explanation. 57

Greek – Search Results. 58

Greek – Search Conclusions. 58

More Critical Passages For “A Word,” As It Pertains To Needing Confirmation 59

Matthew 5:32 – Swahili 61

Part Three – Mat 19 – Ei Mē Research. 62

An Overview of The Great Task of Studying Ei Mē. 62

The Two Different Greek Exception Words. 62

Sample Summaries of Current Textual Variations. 63

Refined Data – Support For Having Ei Mē (Only) in Matthew 19:9 (Variation #1) 64

We Particularly Need to Cover Variation #1. 64

All of the Versions of the Textus Receptus Consistently Support Ei Mē. 65

The Latin Vulgate and Other Latin Versions Consistently Support Ei Mē. 66

Vulgate, Mat 19:9 – A Simple, Basic Comparison Proves that Nisi (Latin) Directly Equals Ei Mē (Greek) 67

Vulgate, Mat 19:9 – Straightforward Statistics Prove that Nisi Equals Ei Mē 68

Vulgate, Mat 19:9 – The Dictionary Definition Proves that Nisi Equals Ei Mē 69

Vulgate, Mat 19:9 – People Who Pay Attention to Latin Prove that Nisi Equals Ei Mē 70

Vulgate, Mat 19:9 – Nisi Shows That Ei Mē is a Very Ancient Version of the Matthew 19:9 Exception 70

A Number of Early Church Quotes Support Variation #1. 71

Clement of Alexandria¹ (150 – 215 AD) Supports Variation #1. 72

Origen (About 184/5 – 253/4 AD) Supports Variation #1. 72

“Basil the Great”¹ (329-379 AD) Supports Variation #1 – Beyond the Early Church 73

Raw Data – Textual Variations of the Exception in Mat_19:9. 74

Purpose. 74

Background Explanations. 75

Some Explanations for Understanding Textual Variations. 75

A Technical Summary Of Textual Variations For Mat_5:32 – From A “Textual Apparatus” 77

A Technical Summary Of Textual Variations For Mat_19:9 – From A “Textual Apparatus” 78

Byzantine Majority. 84

Erasmus – (& some similar texts) Abbreviated: ς (“sigma”) 85

The Latin Vulgate, and Other Latin Versions. 85

Codex Vercellensis ~ 300’s AD – Abbreviated: a, or 3. 85

Codex Palatinus ~ 3 or 400s – Abbreviated: e or 2. 87

Codex Corbeiensis II ~ 4 or 500s – Abbreviated: ff² or 8. 88

Codex Veronensis ~ 3 or 400s – Abbreviated: b or 4 (in the Beuron system) 88

Codex Colbertinus ~ 10 or 1100s – Abbreviated 6 or c. 90

Nova Vulgata (since 1979) 90

Elzevir’s Critical Compilation of the Greek New Testament – 1624 Edition 91

The Stephens Critical Compilation of the Greek New Testament – 1550 Edition, and Scrivener 1894 Textus Receptus 91

Tregelles' Critical Compilation of the Greek New Testament 92

Tischendorf's Critical Compilation of the Greek New Testament – Eighth Edition – 1869 92

Griesbach and Scholz (1827) 92

Caesarean Texts. 93

Codex Leicestrensis [or Leicester] – Abbreviated: MS 69 [or, δ 505 (Soden)] 94

Codex Bezae Cantabrigiensis – Abbreviated: D, D^ea, 05 (Gregory-Aland), δ 5 (von Soden) 97

Codex Sinaiticus – Σιναϊτικός Κώδικας (~325-360AD) 101

Codex Vaticanus – 300s. 102

Opposition to Mat_5:31-32’s Exception in Mat 19. 104

Other Critical Greek New Testament Resources to Consider 105

Further Reading For Textual Research. 106

The Aramaic Versions Have No Exceptions Nor Negations at all 106

Raw Data – Early church Evidence for the Form of the Exception Clause – in English 107

Notes and Explanations. 107

Justin Martyr 107

Hermas. 108

Theophilus of Antioch. 108

Athenagoras. 109

Clement of Alexandria (150 – 215 AD) – Additional Quotes. 110

Tertullian. 110

Origen (About 184/5–253/4 AD) – Complete Quotes. 112

Basil the Great (329-379 AD) – Beyond the Early Church. 115

Raw Data – The Latin Vulgate Affirms ei mē in Matthew 19:9. 116

Ei Mē with NISI 116

Ei Mē without NISI 116

NISI without Any form of Ei Mē. 117

From EANME (Greek) to NISI (Latin) 117

If it is Ei Mē – Summaries and Explanations for the Following Points of Research 122

Background For this Project 123

Analysis Assignments. 123

Assignment 123

Initial Analyzer 123

Reviewer 123

Phrases Included in this Analysis. 123

Source Text Abbreviations Used. 124

Important Cases to Consider From the Following Research. 124

Search: EIMH in The LXX.. 125

Not Proceeded by an Absolute Statement 125

Proceeded by an Absolute Statement 126

Search: EIMH in the GNT.. 129

Not Proceeded by an Absolute Statement 129

Proceeded by an Absolute Statement 130

Search: EIAN MH in the LXX.. 131

Not Proceeded by an Absolute Statement 131

Proceeded by an Absolute Statement 132

Search: EIAN MH in the GNT.. 134

Not Proceeded by an Absolute Statement 134

Proceeded by an Absolute Statement 134

Search: EI DE MH in the LXX.. 135

Not Proceeded by an Absolute Statement 135

Proceeded by an Absolute Statement 135

Search: EI DE MH in the GNT.. 137

Not Proceeded by an Absolute Statement 137

Proceeded by an Absolute Statement 137

Search: EAN DE MH in the LXX.. 138

Not Proceeded by an Absolute Statement 138

Proceeded by an Absolute Statement 138

Search: EAN DE MH in the GNT.. 139

Not Proceeded by an Absolute Statement 139

Proceeded by an Absolute Statement 139

Search: Everything Like EI MH in the LXX.. 139

EIMH Definitions – “Only” or “Except”?. 154

Strong’s numbers. 154

Ei Mē As an Affirmation. 154

Ei Mē References with “That”. 155

Used as a Question. 155

Ei Mē Cannot Tackle 3 Things At Once. 156

The Common Non-Sense Is Basically The Only “Wrong Answer”. 157

Another Way Ei Mē Sometimes Excepts. 158

Are there Any Grammar Differences With and Without the ei?. 158

Part Four – Contextual Elements That Might Affect the Exception. 159

Every Reference for Gluing/ Sticking in Hebrew and Greek. 160

Hebrew and Greek Words. 160

The Primary Research Data. 160

Critical “Sticking” Passages I Found from this Research. 163

Is Sticking the Same as Yoking? – Wings Sticking/Yoking Together 164

Sirach and Paul – Stick/ Yoke to Your Own Kind. 166

Sirach and Paul – Sticking to a Prostitute. 168

Shechem’s Soul Sticking to/Holding Toward Dinah. 169

Premarital Sticking of the Soul 169

“Hands” Can Be The Instrument of Sticking. 169

What It Looks Like to Stick Two People Together 171

MT – Sticking By Marriages; LXX – Arranging Toward. 171

Ruth’s Story – Sticking with Women Friends is Good, But Not Men Friends! 172

Solomon Sticking to Many Wives – MT & LXX.. 173

Bones Stick to Skin & Flesh. 174

Fallen Angels/ “Aliens” Sticking Toward the Sperm of Men?. 174

1 Estras Gives a Concept of Sticking. 175

The Prodigal that Sticks By Habiting. 175

Dāḇaq Leans more Toward “Apprehending” than Κολλάω (kolláō) does: 176

Have/ Hold/ Take/ Grab/ Aquire / Keep. 176

Keep Land. 176

Sticking by Modifying-Touch. 176

Situated Toward. 177

Arranged Toward. 177

Following and Persuit 178

Spiritual Adherance. 178

Covenant Sticking/ Binding. 178

Soul Sticking. 179

Sticking to Friends. 179

Others. 180

Sticking by Marriage. 180

A “Joining” After Marriage. 181

Most Every Reference For the Modifying Touch. 181

Strong’s Numbers. 181

198 Touching References. 182

Defining Highlights For the Modifying Touch. 185

Lighting A Lamp. 185

Lighting A Fire. 186

Angel Lighting A Fire – How the Modifying Touch Directly Relates to Setting on Fire 186

God Lighting A Fire. 187

Kindling a Divine Fire! 187

No Human Touch to Ignite Where Judgment Has Already Enflamed Sin. 187

Touching a Woman. 187

A Married Woman! 188

Grateful Feet Washing Mistaken for One-Way (Sticky) Touching. 188

The Modifying Touch Does Produce a “Joining” of a Joint! 189

Prohibitions on Morally Indifferent Touching. 190

The Modifying Burn of Hot Wilderness Wind. 190

“Hand” Involvement 190

Wings. 190

The Question of Premature Safe Touching. 190

Fastened/ Yoked. 191

Explanations. 191

Different Varieties. 192

Every Greek Occurrence. 192

Every Ref – Before Sorting. 194

Extra Info – Before Sorting. 195

“Together” Words. 197

Focusing on “Together” “Fastened”. 199

Sun is Repeatedly Associated with Marriage and Cohabitation. 200

Every Single Passage in the Entire Greek Bible on Being Yoked. 202

Sirach 25-26 Shows that The Yoke Pertains to Cohabitation. 203

3^rd Maccabees Shows that the Together Yoke Pertains to Cohabitation. 205

Commentaries that Confirm the Yoke of Cohabitation. 207

Most Every Reference for “Bound” in Greek. 208

Which Greek Words. 208

279 Refs – LXX & GNT.. 208

Important Passages. 210

Part Five – Everything Else. 211

Justine Martyr on Joseph and Mary’s Betrothal 211

Part One – Prostitution, Fornication, and Adultery

This is basically some of the extra, raw background research that I have documented for these important terms. Please keep in mind that my actual conclusions and summaries are found in the book.

Hebrew & Greek – Prostitution Definitions

>> Add Apocrypha refs (from G4205 onward) to all of these words as well

>> incorporate elements from ALS: P. 457; & others: peráō

Hebrew – Prostitution Definitions

Note: I have crossed out the periphrastic references to “adultery” since this is only a reference to context and not part of the actual definition

[Also Compare: “Hebrew – Search for ‘Word’ Plus ‘Prostitution’”]

Where To Find The Hebrew Definitions

Strong’s H2181; H2183; H2184

A Related, Hebrew “Distance” Word

H2114 זוּר zûr zoor

A primitive root; to turn aside (especially for lodging); hence to be a foreigner, strange, profane; specifically (active participle) to commit adultery: - (come from) another (man, place), fanner, go away, (e-) strange (-r, thing, woman).

From this example word, we can see that Hebrew also relates “traveling” and “distance” with prostitution. This is very similar to the Greek words that proceed porneia.

Every Prostitution Word in Hebrew

From Strong’s Hebrew Dictionary

H2181 זנה zânâh zaw-naw'

A primitive root (highly fed and therefore wanton); to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment); figuratively to commit idolatry (the Jewish people being regarded as the spouse of Jehovah): - (cause to) commit fornication, X continually, X great, (be an, play the) harlot, (cause to be, play the) whore, (commit, fall to) whoredom, (cause to) go a-whoring, whorish.

It is clear that this is speaking of prostitution/ “fornication”, since it is used in places such as Gen_34:31; Gen_38:15; Deu_22:21

H2183 זנוּן zânûn zaw-noon'

From H2181; adultery; figuratively idolatry: - whoredom.

H2184 זנוּת z^enûth zen-ooth'

From H2181; adultery, that is, (figuratively) infidelity, idolatry: - whoredom.

Where to Find the Greek Definitions

Note: Especially since there is not a Strong’s number for every word we need to look at, I am giving a number of resources that I use, so that even if it cannot be found in Strong’s, you can find it in a number of other resources.

(1) Strong’s (primarily): G4200-G4208; G1608; (2) ALS: P. 457; 173 (3) Berry Greek-English Lexicon: P. 82 (3) Extra-Biblical Research: http://www.perseus.tufts.edu/hopper/searchresults?all_words=pornei/a&all_words_expand=yes&la=greek

Note: we are very much anticipating adding this chart to the book if God permits:

Further Analysis of Porneia

>> add link!:

The following data is the “left over notes” from the thorough charts in the book presented under the point, “Every Single Occurrence and Variation of Porneia in The Entire Bible!”

Differentiated fr. moicei,a (Philo, Mos. 1, 300; s. also porneu,w 1) Mt 15:19; Mk 7:21 (WGabriel, Was ist ‘porneia’ im Sprachgebr. Jesu?: Ethik , ’31, 106-9; 363-69); Hm 8:3; D 5:1 (the pl. denotes individual acts)

--

Distinguished fr. moiceu,ein ‘commit adultery’ (Did., Job , 22ff [quote fr. Hos 4:14], 25ff); D 2:2; B 19:4; Mk 10:19 v.l.

http://www.davidcox.com.mx/library/50.51%20Fornication-Adultery.htm

>>! Examine Deutero. examples in DSS Bible

> Initial completion 2/3/11

[Compare also: Jdg 19:2 (MT)]

>> from es: πόρν; I typed: πόρν‑

Some references for porneia without a Strong’s number: Pro_7:10; Pro_23:21; Eze_16:24, Eze_16:31 (πορνεῖόν), Eze_16:39;

(not including the so-called Apocrypha)

Not Yet Analyzed

[Epistle of Jeremiah – 73 1:9; Psalm of Solomon – 85 2:11]

Note: I probably also need to incorporate a few of the references generated from the new search results below…

Before Being Sorted

LXX

129 References for “πορν”

Gen_34:31; Gen_38:15; Gen_38:21; Gen_38:22; Gen_38:24; Exo_34:15; Exo_34:16; Lev_17:7; Lev_19:29; Lev_20:5; Lev_20:6; Lev_21:7; Lev_21:9; Lev_21:14; Num_14:33; Num_15:39; Num_25:1; Deu_22:21; Deu_23:3; Deu_23:18; Deu_23:19; Deu_31:16; Jos_2:1; Jos_6:17; Jos_6:23; Jos_6:25; Jdg_2:17; Jdg_8:27; Jdg_8:33; Jdg_11:1; Jdg_16:1; 1Ki_3:16; 1Ki_12:24; 1Ki_20:19; 1Ki_22:38; 2Ki_9:22; 1Ch_5:25; 2Ch_21:11; 2Ch_21:13; Psa_72:27; Psa_105:39; Pro_5:3; Pro_6:26; Pro_7:10; Pro_23:21; Pro_29:3; Isa_1:21; Isa_23:15; Isa_23:16; Isa_47:10; Isa_57:3; Isa_57:9; Jer_2:20; Jer_3:1; Jer_3:2; Jer_3:3; Jer_3:6; Jer_3:7; Jer_3:8; Jer_3:9; Jer_5:7; Jer_13:27; Eze_6:9; Eze_16:15; Eze_16:16; Eze_16:17; Eze_16:20; Eze_16:22; Eze_16:24; Eze_16:25; Eze_16:26; Eze_16:28; Eze_16:30; Eze_16:31; Eze_16:33; Eze_16:34; Eze_16:35; Eze_16:36; Eze_16:39; Eze_16:41; Eze_20:30; Eze_23:3; Eze_23:5; Eze_23:7; Eze_23:8; Eze_23:11; Eze_23:14; Eze_23:17; Eze_23:18; Eze_23:19; Eze_23:27; Eze_23:29; Eze_23:30; Eze_23:35; Eze_23:43; Eze_23:44; Eze_43:7; Eze_43:9; Hos_1:2; Hos_2:4; Hos_2:6; Hos_2:7; Hos_3:3; Hos_4:10; Hos_4:11; Hos_4:12; Hos_4:13; Hos_4:14; Hos_4:18; Hos_5:3; Hos_5:4; Hos_6:10; Hos_9:1; Joe_4:3; Amo_7:17; Mic_1:7; Nah_3:4; {Tob_4:12; Tob_8:7; Wis_14:12; Sir_9:6; Sir_19:2; Sir_23:17; Sir_23:23; Sir_26:9; Sir_41:17; Sir_46:11; [Epistle of Jeremiah – 73 1:9; Psalm of Solomon – 85 2:11]}

GNT

51 References for “πορν”; GNT-V

Mat_5:32; Mat_15:19; Mat_19:9; Mat_21:31; Mat_21:32; Mar_7:21; Luk_15:30; Joh_8:41; Act_15:20; Act_15:29; Act_21:25; Rom_1:29; 1Co_5:1; 1Co_5:9; 1Co_5:10; 1Co_5:11; 1Co_6:9; 1Co_6:13; 1Co_6:15; 1Co_6:16; 1Co_6:18; 1Co_7:2; 1Co_10:8; 2Co_12:21; Gal_5:19; Eph_5:3; Eph_5:5; Col_3:5; 1Th_4:3; 1Ti_1:10; Heb_11:31; Heb_12:16; Heb_13:4; Jas_2:25; Jud_1:7; Rev_2:14; Rev_2:20; Rev_2:21; Rev_9:21; Rev_14:8; Rev_17:1; Rev_17:2; Rev_17:4; Rev_17:5; Rev_17:15; Rev_17:16; Rev_18:3; Rev_18:9; Rev_19:2; Rev_21:8; Rev_22:15;

Greek (& some English) Text for the ‘Less Common’ Books

Epistle of Jeremiah – 73 1:9 εστι δε και οτε υφαιρουμενοι οι ιερεις απο των θεων αυτων χρυσιον και αργυριον εις εαυτους καταναλωσουσιν δωσουσιν δε απ' αυτων και ταις επι του τεγους πορναις

Psalm of Solomon – 85 2:11 εστησαν τους υιους ιερουσαλημ εις εμπαιγμον αντι πορνων εν αυτη πας ο παραπορευομενος εισεπορευετο κατεναντι του ηλιου

More Examples of “Distance” and “Travel” Words That Precede Porneia

These are more “distance” and “travel” words which are somewhat related to porneia.

>> Add: It is dishonest to make 1Co_5 a definitive text for porneia (they act like it always includes all of these things) – but Paul clearly says this is an unusual porneia

Luk_9:13 – travel (πορευθέντες) and purchase (ἀγοράσωμεν)

περα– 342 Times in LXX & GNT

this includes words like G2073 (evening)

Gen_1:5; Gen_1:8; Gen_1:13; Gen_1:19; Gen_1:23; Gen_1:31; Gen_8:11; Gen_14:13; Gen_15:1; Gen_19:1; Gen_29:23; Gen_30:16; Gen_49:27; Gen_50:10; Gen_50:11; Exo_12:6; Exo_12:18; Exo_16:6; Exo_16:8; Exo_16:12; Exo_16:13; Exo_18:13; Exo_27:21; Lev_11:24; Lev_11:25; Lev_11:26; Lev_11:27; Lev_11:28; Lev_11:31; Lev_11:32; Lev_11:39; Lev_11:40; Lev_14:46; Lev_14:47; Lev_15:5; Lev_15:6; Lev_15:7; Lev_15:8; Lev_15:9; Lev_15:10; Lev_15:11; Lev_15:16; Lev_15:17; Lev_15:18; Lev_15:19; Lev_15:21; Lev_15:22; Lev_15:23; Lev_15:27; Lev_17:15; Lev_22:6; Lev_23:32; Lev_24:3; Num_9:3; Num_9:11; Num_9:15; Num_9:21; Num_11:31; Num_19:7; Num_19:8; Num_19:10; Num_19:19; Num_19:21; Num_19:22; Num_21:11; Num_21:13; Num_27:12; Num_28:4; Num_28:8; Num_32:19; Num_32:32; Num_33:44; Num_34:15; Num_35:14; Deu_1:1; Deu_1:5; Deu_3:8; Deu_3:20; Deu_3:25; Deu_4:41; Deu_4:46; Deu_4:47; Deu_4:49; Deu_11:30; Deu_16:4; Deu_16:6; Deu_23:11; Deu_26:19; Deu_28:1; Deu_28:67; Deu_30:13; Deu_31:4; Deu_33:29; Jos_1:15; Jos_2:10; Jos_5:1; Jos_5:10; Jos_7:6; Jos_8:29; Jos_9:1; Jos_9:10; Jos_10:26; Jos_12:1; Jos_12:7; Jos_13:8; Jos_13:14; Jos_13:27; Jos_13:32; Jos_14:3; Jos_17:5; Jos_18:7; Jos_20:8; Jos_21:36; Jos_22:4; Jos_22:7; Jos_22:11; Jos_24:2; Jos_24:3; Jos_24:8; Jos_24:14; Jos_24:15; Jdg_5:17; Jdg_7:25; Jdg_10:8; Jdg_11:18; Jdg_11:29; Jdg_19:9; Jdg_19:16; Jdg_20:23; Jdg_21:2; Rth_2:7; Rth_2:17; 1Sa_12:21; 1Sa_13:23; 1Sa_14:1; 1Sa_14:24; 1Sa_23:24; 1Sa_26:13; 1Sa_30:10; 1Sa_31:7; 2Sa_10:16; 2Sa_11:2; 2Sa_11:13; 2Sa_22:3; 2Sa_22:31; 2Sa_22:36; 1Ki_4:24; 1Ki_10:15; 1Ki_22:35; 2Ki_19:34; 2Ki_20:6; 1Ch_6:78; 1Ch_12:37; 1Ch_16:40; 1Ch_19:16; 1Ch_23:30; 1Ch_26:30; 2Ch_18:34; 2Ch_20:2; Ezr_3:3; Ezr_4:10; Ezr_4:11; Ezr_4:17; Ezr_4:20; Ezr_5:3; Ezr_5:6; Ezr_6:6; Ezr_6:8; Ezr_6:13; Ezr_7:21; Ezr_7:25; Ezr_8:36; Neh_2:7; Neh_2:9; Neh_12:38; Neh_12:39; Job_4:20; Job_7:4; Job_28:3; Job_36:26; Psa_2:8; Psa_7:6; Psa_8:1; Psa_18:2; Psa_18:30; Psa_18:35; Psa_19:4; Psa_20:1; Psa_22:27; Psa_27:1; Psa_28:7; Psa_28:8; Psa_30:5; Psa_31:2; Psa_31:4; Psa_33:20; Psa_37:39; Psa_39:4; Psa_40:17; Psa_46:9; Psa_48:10; Psa_55:17; Psa_59:6; Psa_59:11; Psa_59:13; Psa_59:14; Psa_61:2; Psa_65:5; Psa_65:8; Psa_67:7; Psa_71:3; Psa_72:8; Psa_72:16; Psa_74:5; Psa_78:23; Psa_84:9; Psa_90:6; Psa_95:4; Psa_98:3; Psa_104:23; Psa_115:9; Psa_115:10; Psa_115:11; Psa_119:96; Psa_144:2; Psa_145:3; Psa_148:4; Pro_2:7; Pro_4:9; Pro_30:5; Ecc_4:8; Ecc_4:16; Ecc_11:6; Ecc_12:12; Isa_2:2; Isa_7:20; Isa_9:1; Isa_17:14; Isa_21:13; Isa_31:5; Isa_37:35; Isa_38:6; Jer_6:4; Jer_18:7; Jer_18:9; Jer_22:20; Jer_25:22; Jer_41:10; Jer_49:32; Jer_51:13; Jer_52:8; Lam_3:65; Eze_1:25; Eze_7:2; Eze_7:3; Eze_7:6; Eze_7:10; Eze_8:2; Eze_10:19; Eze_11:22; Eze_12:4; Eze_12:7; Eze_21:25; Eze_21:29; Eze_24:18; Eze_30:3; Eze_33:22; Eze_43:15; Eze_46:2; Eze_47:11; Dan_4:11; Dan_4:22; Dan_6:14; Dan_7:6; Dan_7:28; Dan_8:14; Dan_8:17; Dan_8:19; Dan_8:26; Dan_11:27; Dan_11:35; Dan_11:40; Dan_12:6; Dan_12:9; Hos_11:8; Amo_8:2; Jon_4:6; Mic_4:1; Nah_2:9; Nah_3:3; Nah_3:9; Hab_2:3; Hab_2:5; Hab_2:10; Zep_3:10; Hag_2:15; Zec_9:15; Zec_12:8; Zec_14:7; Mal_1:5; Mat_4:15; Mat_4:25; Mat_8:18; Mat_8:28; Mat_9:1; Mat_12:42; Mat_14:22; Mat_14:34; Mat_16:5; Mat_19:1; Mar_3:8; Mar_4:35; Mar_5:1; Mar_5:21; Mar_6:45; Mar_6:53; Mar_8:13; Mar_10:1; Luk_8:22; Luk_8:26; Luk_11:31; Luk_24:29; Joh_1:28; Joh_3:26; Joh_6:1; Joh_6:17; Joh_6:22; Joh_6:25; Joh_10:40; Joh_18:1; Act_4:3; Act_19:39; Act_28:23; Rom_10:18; 1Co_7:36; 2Co_12:7; Eph_1:21; Eph_4:10; 2Th_1:3; 2Th_2:4; 1Ti_1:4; Heb_6:16; Heb_9:5; (not counting the so-called Apocrypha)

> περα– omit:

G2073 G4008 G5231 G5231 G4009 G562 G1276 υπερασπιστης υπερασπιω

Out of this long list the following cases stood out to me:

Gen_15:1 – υπερασπιζω (ALS p. 551) shield (this is the only “υπερ-” example I am citing out of many, many others)

Num_11:31 – εξεπερασεν “brought quails over from the sea”

1Sa_12:21 – περανουσιν

Job_28:3 – περας^G4009 – the end/ uttermost part

Ecc_4:8 – περασμος – no end to the (vain) labor

Ecc_4:16 – “no end to all the people”

Job_36:26 – απεραντος^G562 – without end

Hab_2:5 – περανη – ‘enlarged’ (CAB); ‘widened’ (NETS) (i.e. expanded his boundaries ‘beyond’ what they were)

Hab_2:10 – συνεπερανας – “put an end” (NETS); fig “destroyed” (CAB)

Luk_8:26 – αντιπερα^G495 – other side

More “Selling” Words

Although the word: πιπράσκω (pipráskō) [G4097] does not sound like our main “selling” words, yet, even in the GNT the word “πορισμός” (porismós) [G4200], to acquire, is used in two verses (1Ti_6:5-6).

More “Distance” Words

G4206 – πόρρω (pórrō): Far away (etc.)

G4207 – πόρρωθεν (pórrōthen): from far off (etc.)

G4208 – πορρωτέρω (porrōtérō): farther off

G1276 – διαπεράω (diaperaō) go over [see first word in chart]

Strong’s

G1607 ἐκπορεύομαι ekporeuomai ek-por-yoo'-om-ahee

From G1537 and G4198; to depart, be discharged, proceed, project: - come (forth, out of), depart, go (forth, out), issue, proceed (out of).

περαίνω – After traveling, one may reach a location, or ‘finish their purpose’ (ALS p. 433)

πέρας, -ατος – end/ boundary (see: ALS p. 433)

περασμός – “finishing, end” (ALS p. 433)

Implications of How Porneia is used

Prostitution did not initially, fundamentally include married women because...

- The very fact that someone is a prostitute, means that they are not also married at the same time, because no man would stand for that even today, and much, much less in Biblical times!

- Therefore, the sin of prostitution is by its very default nature the sin of unmarried people [fornication]

- If you commit prostitution, chances are you are not married; This is still true today, and it was even more true in their day

- It is simple to see that a married woman is less likely to be immoral since she is committed, and immorality was not a free for all in Biblical times as it is now, especially among married women

- women were generally protected and stayed at home, especially when they were married with children

- It was a complete shame in Bible times for a woman to be defiled

- their husbands provided for them so that they had no need to make money that way

- The fact that they often lived together, proves that they were not cohabiting with a husband (1Ki_3:16-17; 1Ki_21:19; 1Ki_22:38; (LXX speaks of prostitutes all washing in the same place in these two passages, and MT seems to agree in Hebrew of 1Ki_22:38, but is often represented as ‘armor’ by KJV and others.)

- they often doubled as "motel" managers – visitors knew where to sleep at night, which could also include fornication if requested: Jos_2:1; Isa_1:21 (spiritually); Eze_16:24 (LXX, not MT); Eze_16:30-31; and see: 1Ki_3:16-17; Jer_5:7; [Pro_7:25]; [Sir_9:3?];

- Prostitutes often had to "advertise" their services so that they could be employed (Judah, rahab, Jdg_16:1; Eze_16:24-25 (on the heads of the street); [Pro_7:12; Pro_7:25]; Singing* was one way to do this: Isa_23:15-16 (‘go around advertising’); Sir_9:3-6 (ψαλλούσης) (compare Eze_23:42; Pro_7:10-12) and that would be much more impossible to accomplish socially as a married woman – everyone knew this was wrong for a woman to do!

[* For women, bad singing is in the market (i.e. ‘selling yourself’ – compare Eze_27:25 MT); While good singing is: (1) when God saves you: Exo_15:20-21; 1Sa_18:6-7; 1Sa_21:11; Psa_68:25 (partial picture of Jewish ‘Concentric Circle Dances’); Jdg_5:1-31 (esp. v. Jdg_5:1, Jdg_5:3, Jdg_5:12); Jdg_5:7 – i.e. Salvation-Singing occurred through Deborah (as in: Jdg_2:16, Jdg_2:18; Jdg_6:14, Jdg_6:15, Jdg_6:36, Jdg_6:37; Jdg_7:2, Jdg_7:7; Jdg_8:22; Jdg_10:1, Jdg_10:11, Jdg_10:12, Jdg_10:13, Jdg_10:14; Jdg_12:2; Jdg_13:5; Neh_9:27; Zep_3:14-15 (MT); (2) also compare: Jdg_11:34; Jer_31:11-13; Psa_148:12-13; {Also compare: Hos_2:15 (KJV following the Latin Vulgate: “canet” – she will sing)}; (3) Temple service: Ezr_2:65; Neh_7:67; (4) Also see Women Singers in general: 2Sa_19:35; 2Ch_35:25; Ecc_2:8]

“R. Joseph said: When men sing and women join in it is licentiousness; when women sing and men join in it is like fire in tow.⁴¹ For what practical purpose is this mentioned? — To abolish the latter before the former. ⁴²”

“41. A woman's singing aroused sexual passion. The latter is more serious, because it implies a wilful act on the part of the men to listen to the female voices.”

“42. If both cannot be suppressed at the same time, the latter should receive more attention as being the worse of the two.”

http://www.halakhah.com/sotah/sotah_48.html

Sir_32:3-6 – don’t hinder music

> Angelle noted: In the hebrew, H5961 seems to speak of a high female voice. And it is applied to singing.

Two ref- 1Ch 15:20 and Psa 46:1

“And observe, that I still call this woman Rahab, an innkeeper, not a harlot, the whole history, both in our copies, and especially in Josephus, implying no more. It was indeed so frequent a thing, that women who were innkeepers were also harlots, or maintainers of harlots, that the word commonly used for real harlots was usually given them. See Dr. Bernard's note here, and Jdg_11:1, and Antiq. B. V. ch. 7. sect. 8.”

(Josephus, Book 5, CH 1, footnote 2)

- Prostitutes had clothing that made them look like one (Pro_7:10; Judah & Tamar)

- to be known as an adulteress especially meant they might very well die, if people followed the law of Moses

- if married women ever did this, it had to be hidden, or "at night" somehow, and it says they are 'dressed like a prostitute' even though they are actually a married woman

- when porneia is committed by a married woman, it says she dresses up to make herself look like a prostitute (a professional fornicator) not that that is what she really is by default.

- linked with wine/ drunkenness: Hos_4:11; – there are many, many more for this that I plan to keep gathering as time goes on

Some More Defining Passages about Porneia

I have not yet added all of these passages to the book because I am still in the process of analyzing them, but they are very helpful and defining.

[Reminder Note: We should keep in mind that even if we prefer the current Hebrew OT, it is still the Greek LXX OT which formed the Greek vocabulary for the NT; because of this, it is reasonable to use the Greek LXX to at least establish the general meanings of these Greek words.]

> porneia is related to pornography and "parameters" (παρεμβολῆς)

>>R

Fornication without using the word

Lev_19:20-22 CAB And if anyone should lie [κοιμηθῇ] carnally [κοίτην σπέρματος] with a woman, and she should be a home-servant [οἰκέτις] kept for a man [διαπεφυλαγμένη ἀνθρώπῳ], and she has not been ransomed, and her freedom has not been given to her [λύτροις οὐ λελύτρωται ἢ ἐλευθερία], they shall be visited with punishment; but they shall not die, because she was not set at liberty [ἀπηλευθερώ]. 21 And he shall bring for his trespass to the Lord, to the door of the tabernacle of witness, a ram for a trespass-offering. 22 And the priest shall make atonement for him with the ram of the trespass-offering, before the Lord, for the sin which he sinned; and the sin which he sinned shall be forgiven him.

Check out NETS on this:

(1) the Greek LXX (which is not quite like the Hebrew MT) says: "Eze_16:32 An adulteress resembles you, taking rewards of her husband." -- meaning that adultery is somehow not the same thing in this case

(2) Eze_16:38 And I will be avenged on you with the vengeance of an adulteress, and I will bring upon you blood of fury and jealousy.

(3) Eze_23:43-44 CAB Therefore I said, Do they not commit adultery with these? And has she also gone a-whoring after the manner of a harlot? 44 And they went in to her, as men go in to a harlot; so they went in to Oholah and to Oholibah, to work iniquity.

>> read and compile passage below

This is not an equation, but a comparison; and by comparing these two things he shows that they are actually different things with similar features

>> Check out Hebrew as well for Dabar (etc.)

Eze_16:1-63 CAB Moreover the word [λόγος – a word] of the Lord came to me, saying, 2 Son of man, testify to Jerusalem of her iniquities [τὰς ἀνομίας – the lawlessness-es]; 3 and you shall say, Thus says the Lord [Τάδε λέγει κύριος] to Jerusalem: Your root and your birth [γένεσίς] are of the land of Canaan: your father was an Amorite, and your mother a Hittite. 4 And as for your birth [ἡ γένεσίς – begotten-ess; fig. beginning (rhymes with “Genesis”)] in the day in which you were born, you did not bind your breasts, and you were not washed [ἐλούσθης] in water, neither were you salted with salt, neither were you swathed in swaddling-bands. 5 Nor did My eye pity you, to do for you one of all these things, to feel at all for you [παθεῖν τι ἐπὶ σοί – lit. passion anything upon you]; but you were cast out on the face of the field, because of the deformity of your person [ψυχῆς – soul (perhaps this indicates, “the deformity of your life” and by extension includes their physical appearance)], in the day in which you were born. 6 And I passed by [ἐπὶ] to you, and saw you polluted in your blood; and I said to you, Let there be life [ζωή] out of your blood; 7 increase; I have made you as the springing grass of the field. So you increased and grew, and entered into great cities: your breasts were set, and your hair grew, whereas you were naked [γυμνὴ] and bare [ἀσχημονοῦσα – i.e. with the organs of perception interacting with your “shameful” exposure (compare next verse)]. 8 And I passed by you and saw you, and behold, it was your time and a time of resting [MT says, “time of love” (WEB)]; and I spread My wings over you, and covered [ἐκάλυψα] your shame [ἀσχημοσύνην – basically the same word just used in the last verse], and swore an oath to you [ὤμοσά]; and I entered into covenant [διαθήκῃ – a covenant could be preceded with “swearing” to motivate the parties involved to agree to enter into an agreement of relationship; this shows that “swearing” is distinct from making a “covenant” – covenants are still lawful, but swearing has now been forbidden for us (Mat_5:33-37; Jas_5)] with you, says the Lord, and you became Mine. 9 And I washed [ἔλουσά] you in water, and washed [ἀπέπλυνα] your blood from you, and anointed you with oil. 10 And I clothed [ἐνέδυσά] you with embroidered garments, and clothed [υπεδησα – ‘bound upon’] you beneath with purple, and girded [εζωσα – related to “fastened”] you with fine linen, and *clothed you [περιέβαλόν – lit. through (you) around] with silk, 11 and decked [ἐκόσμησά – ornamented; (related to “cosmetics,” except this does not speak of “makeup”; also related to “cosmos” [i.e. arrangement])] you also with ornaments [κόσμῳ], and put bracelets [περιέθηκα ψέλια] on [περὶ – around] your hands, and a necklace on [περὶ] your neck. 12 And I put [ἔδωκα – gave] a pendant in your nose, and rings in your ears, and *a crown of glory [* στέφανον καυχήσεως] on your head. 13 So you were adorned [ἐκοσμήθης] with gold and silver; and your clothing [περιβόλαιά] was of fine linen, and silk, and embroidered work; you ate fine flour and oil and honey, and became extremely beautiful [καλὴ]. 14 And your name [ὄνομα] went forth [ἐξῆλθέν] among the nations *because of your beauty [ἐν τῷ κάλλει σου]; because it was perfected [συντετελεσμένον] with elegance [εὐπρεπείᾳ – (think: proper)], and in the comeliness which I put upon you, says the Lord. 15 But [καὶ] you trusted [ἐπεποίθεις] in *your beauty [* τῷ κάλλει σου], and *went a-whoring because of your fame [ἐπόρνευσας ἐπὶ τῷ ὀνόματί σου – prostituted upon the name of you; “name” here (ὀνόματί) is the same word as “name” in the previous verse (ὄνομα)], and poured out [ἐξέχεας] your fornication [πορνείαν] on [ἐπὶ – upon] *every passer by [πάντα πάροδον, ὃ οὐκ ἔσται – the word for (passing) beyond/ traveling (par-) and prostitution (por-) are used together with each other here; the words “ὃ οὐκ ἔσται” –the one who will not be- are not represented here in CAB or in NETS, perhaps because they are not considered original by either]. 16 And you took of your garments [ἱματίων], and made for yourself idols of needlework, and went a-whoring [ἐξεπόρνευσας] after [ἐπ᾿ – upon] them; therefore [καὶ] you shall never come in, *nor shall the like take place [* οὐδὲ μὴ γένηται]. 17 And you took your fair ornaments of My gold and of My silver, of what I gave you, and you made for yourself [ἐποίησας σεαυτῇ – compare: 10 commandments] male images [εἰκόνας ἀρσενικὰς – lit. men icons], and you committed harlotry [ἐξεπόρνευσας] with [ἐν] them. 18 And you took your *embroidered garments [ἱματισμὸν τὸν ποικίλον] and covered [περιέβαλες] them, and you set before them My oil and My incense. 19 And you took My bread which I gave [ἐψώμισά] you, (yea, I fed you with fine flour and oil and honey) and set them before them for a sweet-smelling savor; yes, it was so, says the Lord. 20 And you took your sons and your daughters, whom you bore [ἐγέννησας], and sacrificed [ἔθυσας] these to them to be destroyed [εἰς ἀνάλωσιν]. *You went a-whoring as if that were little [ὡς μικρὰ ἐξεπόρνευσας], 21 and slain your children, and gave them up, in offering them up as a sacrifice. 22 This is beyond [παρὰ] all your fornication [πορνείαν], and you did not remember the days of your youth, when you were naked and bare [ἀσχημονοῦσα], and lived [ἔζησας], though defiled in your blood. 23 And it came to pass after all your wickedness [κακίας], says the Lord, 24 that you built yourself a house [οἴκημα] of fornication [πορνικὸν], and made a public place for yourself in every street; 25 and *on the head [* ἐπ᾿ ἀρχῆς] of every road [ὁδοῦ] you set up [ᾠκοδόμησας – houses for (same as previous)] your fornications [πορνεῖά], and defiled [ἐλυμήνω] your beauty, and opened [διήγαγες] your feet [σκέλη] to every passer by [παρόδῳ – another play on “traveler” vs. “prostitution”], and multiplied [ἐπλήθυνας] your fornication [πορνείαν]. 26 And you went a-whoring [ἐξεπόρνευσας] after [ἐπὶ] the children of Egypt your neighbors, *great of flesh [μεγαλοσάρκους]; and went a-whoring [ἐξεπόρνευσας], often to provoke [παροργίσαι] Me to anger. 27 And if I stretch out My hand against you, then will I abolish [ἐξαρῶ – NETS: “take away”] your statutes [νόμιμά], and deliver you up *to the will of those [εἰς ψυχὰς – into the souls (of those)] that hate you, even to the daughters of the Philistines that turned you aside from *the way [of you] [* i.e. your way] in which you sinned [ἠσέβησας – lit. did no fear, or, acted irreverently]. 28 And you went a-whoring [ἐξεπόρνευσας] to [ἐπὶ – upon] the daughters of Assyria, and not even then were you satisfied [ἐνεπλήσθης (see v. 29)]; yea, you went a-whoring [ἐξεπόρνευσας], and were not satisfied [ἐνεπίπλω]. 29 And you multiplied [ἐπλήθυνας (see v. 28)] your covenants with the land of the Chaldeans; and not even with these were you satisfied [ἐνεπλήσθης]. 30 Why should I make a covenant [διαθῶ] with your daughter, says the Lord, while you do all these things, the works of *a harlot [* γυναικὸς πόρνης – a prostitute woman]? And you have gone a-whoring [ἐξεπόρνευσας] in a threefold degree *with your daughters [* some apply this as a part of the next verse]. 31 *You have built a house of harlotry [* τὸ πορνεῖόν σου ᾠκοδόμησας – lit. you en-housed that of your prostitution] at [ἐπὶ] the head [ἀρχῆς] of every road [ὁδοῦ], and have *set up [* ἐποίησας] your high place in every street [πλατείᾳ]; and you became *as a harlot gathering payments [* ὡς πόρνη συνάγουσα μισθώματα – as a prostitute leading together (same as saying: “synagogue-ing” / by extension: “churching”) presents/ “rewards”/ “gifts” (think: “taking up the offering”)]. 32 *An adulteress [* ἡ γυνὴ ἡ μοιχωμένη – the woman, the adulteress] resembles [ὁμοία – is like] you, taking rewards of [παρὰ] her husband. [i.e. such an adulteress is not “equal” with a prostitute, but is like a prostitute] 33 She [the adulteress] has even given rewards [μισθώματα] to [προσεδίδου] all [the ‘unmarried men’?] that went a-whoring [ἐκπορνεύσασιν ^V-AAP-DPM] after her, and you [the prostitute] have given rewards [μισθώματα] to all your lovers [ἐρασταῖς – from eros (sexual love)], yea, you loaded them with rewards, that they should come to [πρὸς] you from every side [κυκλόθεν] *for your fornication [ἐν τῇ πορνείᾳ σου – lit. in the prostitution of you – (as opposed to the adultery of the woman mentioned in the previous verse?)]. 34 And there has happened in you perverseness [διεστραμμένον – lit. turning through; fig. twisting (i.e. perverting)] in your fornication [πορνείᾳ] beyond [παρὰ] other women, and they have committed fornication [πεπορνεύκασιν] with [μετὰ] you, in that *you give payments over and above [* προσδιδόναι σε μισθώματα], and payments [μισθώματα] were not given [ἐδόθη] to you; and thus perverseness [διεστραμμένα] happened [ἐγένετο – became] in you. 35 Therefore, harlot [πόρνη], hear the word [λόγον] of the Lord: 36 Thus says [λέγει] the Lord: Because you have poured forth [ἐξέχεας] your money [χαλκόν], *therefore your shame [αἰσχύνη] shall [* καὶ – and/ “also”] be discovered [ἀποκαλυφθήσεται – lit. out from covered/ hiddeness; the Greek behind “shame” & “discovered” are basically the same language of 1Co_11 when speaking of not using the head covering] in your harlotry [πορνείᾳ] with [πρὸς – toward] your lovers [ἐραστάς], and with regard to all the *imaginations of your iniquities [* ἐνθυμήματα τῶν ἀνομιῶν – (think: hot for lawlessness)], and for the blood of your children which you have given to them. 37 Therefore, behold, *I will gather [upon you] [* ἐπὶ σὲ συνάγω] all your lovers [ἐραστάς] with [ἐν] whom you have consorted [ἐπεμίγης ἐν αὐτοῖς], and all whom you have loved [ἠγάπησας], with [σὺν] all whom you hated; and I will gather [συνάξω] them against [ἐπὶ – upon (same as before)] you round about [κυκλόθεν], and will expose [ἀποκαλύψω] your wickedness [κακίας] to [πρὸς] them, and they shall see [ὄψονται] all your shame [αἰσχύνην – “expose” & “shame” – more terminology directly related to 1Co_11]. 38 And I will be avenged [ἐκδικήσω] on you with the vengeance [ἐκδικήσει] of an adulteress, [not that this is exactly the same thing as her default punishment] and *I will bring upon you blood of fury and jealousy [* ἐκχεούσης αἷμα καὶ θήσω σε ἐν αἵματι θυμοῦ καὶ ζήλου]. 39 And I will deliver [παραδώσω] you into their hands, and they shall break down [κατασκάψουσιν] your *house of harlotry [* πορνεῖόν], and destroy [καθελοῦσιν] your *high place [* βάσιν]; and *they shall strip you of your garments [ἐκδύσουσίν σε τὸν ἱματισμόν σου], and shall take your proud [καυχήσεώς] ornaments [σκεύη], and *leave you [* ἀφήσουσίν] naked and bare [ἀσχημονοῦσαν – shame showing – where organs of perception are interacting with your naked sexuality and devaluing and cheapening you, despising the exposed and vulnerable personal, sensitive parts of who you are, into complete worthlessness and utter rejection]. 40 And they shall bring [ἄξουσιν] multitudes upon [ἐπὶ] you, and they shall stone [λιθοβολήσουσίν] you with stones, and pierce you with their swords. 41 And they shall burn your houses with fire, and shall execute vengeance [ἐκδικήσεις] on you in the sight of many women; and I will turn you back [ἀποστρέψω – turn you from] from [ἐκ – out (of)] [your] harlotry [τῆς πορνείας σου – lit. the prostitution of you], and I will no more [οὐκέτι – same as, ‘they are no longer two’] give you rewards [μισθώματα]. 42 So will I slacken [ἐπαφήσω] My fury [θυμόν] against [ἐπὶ] you, and My jealousy [ζῆλός] shall be removed from [ἐκ] you, and I will rest, and *be no more careful for you [* μεριμνήσω οὐκέτι]. 43 Because you did not remember the days of your youth, and you grieved Me in all these things; therefore, behold, I have recompensed your ways upon [εἰς] your head, says the Lord; for [καὶ] thus have you wrought ungodliness [ἀσέβειαν – no fear/ “irreverence”] above [ἐπὶ] all your other iniquities [ἀνομίαις – lawlessness-es]. 44 These are all the things *they have spoken [* ὅσα εἶπαν] against [κατὰ] you in a proverb [παραβολῇ – parable (lit. a thrown-next-to/ “comparison” thing)], saying, 45 *As is the mother, so is your mother's daughter [Καθὼς ἡ μήτηρ, καὶ ἡ θυγάτηρ – according to the mother, (so) also the daughter] [θυγάτηρ τῆς μητρός σου σὺ εἶ – “You are your mother’s daughter” (NETS); (apparently textual variation)]: you are she that has rejected [ἀπωσαμένη] her husband and her children [think: adultery/ divorce and remarriage]; and the sisters of your sisters have rejected their husbands and their children. Your mother was a Hittite, and your father an Amorite. 46 Your elder [ἡ πρεσβυτέρα] sister who dwells on your left hand is Samaria, she and her daughters: and your younger sister, that dwells on your right hand, is Sodom and her daughters. 47 Yet notwithstanding you have not walked in their ways [ὁδοῖς], neither have you done according [κατὰ] to their iniquities [ἀνομίας ^N-APF – lawlessness-es] *within a little [* παρὰ μικρὸν], but you have exceeded [ὑπέρκεισαι] them in all your ways. 48 *As I live [* ζῶ ἐγώ], says the Lord, this Sodom and her daughters have not done as you and your daughters have done. 49 Moreover [πλὴν] this was the sin [ἀνόμημα ^N-ASN – a particular form of lawlessness unique to the LXX] of your sister Sodom — pride [>>? ὑπερηφανία – “arrogance” (NETS) (see v. 56)]. She and her daughters *lived in pleasure, in fullness of bread and in abundance [* “were indulging in excess of bread and in prosperous ease” (NETS); the order of some of these statements is different in Alfred Rahlfs LXX compilation; “in abundance” – a textual variation in Rahlfs: ἐν εὐθηνίᾳ οἴνου (not used by CAB or NETS)]; this belonged to her and her daughters, and they helped not the hand of the poor and needy. 50 And they boasted [ἐμεγαλαύχουν], and worked iniquities [ἀνομήματα – lawlessness] before Me: *so [and] I cut them off [* καὶ ἐξῆρα] as *I saw fit [εἶδον]. 51 Also Samaria has not sinned [ἁμαρτιῶν] according to half of your sins [ἥμαρτεν]; but you have multiplied your iniquities [ἀνομίας – lawlessness-es] beyond them, and you have justified your sisters in all your iniquities [ἀνομίαις – lawlessness-es] which you have committed [ἐποίησας]. 52 [and*] You[,] therefore [*καὶ] bear your punishment, for that you have corrupted your sisters by your sins [ἁμαρτίαις] which you have [αἷς ἠνόμησας – the lawlessness-es (you)] committed beyond them; *and you have made them appear more righteous [* ἐδικαίωσας] than yourself: you therefore be ashamed [αἰσχύνθητι], and bear [λαβὲ] your dishonor [ἀτιμίαν], in that you have justified [δικαιῶσαί] your sisters. 53 And I will turn their captivity, even the captivity of Sodom and her daughters; and I will turn the captivity of Samaria and her daughters; and I will turn your captivity in the midst of them; 54 that you may bear [κομίσῃ] your punishment, and be dishonored [ἀτιμωθήσῃ] for [ἐκ] all that you have done in *provoking Me to anger [* παροργίσαι με]. 55 And your sister Sodom and her daughters shall be restored as they were at the beginning, and you and your daughters shall be restored as you were at the beginning. 56 And surely* your sister Sodom was not* [* εἰ μὴ ἦν] mentioned by [ἀκοὴν ἐν – heard in] your mouth in the days of your pride [ὑπερηφανίας (see v. 49)]; 57 before [πρὸ] your wickedness [κακίας] was discovered [ἀποκαλυφθῆναι], even now you are the reproach [ὄνειδος – name-slandered] *of the [* εἶ] daughters of Syria, and of all that are round about her, even of the daughters of the Philistines that compass you round about. 58 As for your ungodliness [ἀσεβείας – no fear/ “irreverence”] and your iniquities [ἀνομίας – lawlessness], you have borne them, says the Lord. 59 Thus says the Lord: I will even [καὶ – also] do to [ἐν – in] you as you have done, as you have dealt shamefully [ἠτίμωσας] in these things to transgress [παραβῆναι] My covenant [διαθήκην]. 60 And I will remember My covenant [διαθήκης], made with [μετὰ] you in the days of your infancy, and I will establish [ἀναστήσω] to you *an everlasting covenant [* διαθήκην αἰώνιον]. 61 Then [καὶ] you shall remember your way, and shall be utterly dishonored [ἐξατιμωθήσῃ] *when you receive [* ἐν τῷ ἀναλαβεῖν] your elder sisters with your younger ones, and I will give them [δώσω] to you for [εἰς] building up [οἰκοδομὴν], but [καὶ – and] not *by your covenant [ἐκ διαθήκης σου]. 62 And I will establish [ἀναστήσω] My covenant with you; and you shall know [ἐπιγνώσῃ – know upon] that I am the Lord, 63 that you may remember, and be ashamed [αἰσχυνθῇς], and may no more be able to open your mouth [ἀνοῖξαι] for your shame [ἀπὸ προσώπου τῆς ἀτιμίας σου – from the countenance of your devaluing/ “dishonor”], when I am reconciled to you for all that you have done, says the Lord.

Eze_23:1-49 CAB And the word of the Lord came to me, saying, 2 Son of man, there were two women, daughters of one mother: 3 and they went a-whoring in Egypt in their youth. There their breasts fell, there they lost their virginity. 4 And their names were Oholah the elder, and Oholibah her sister: and they were Mine, and bore sons and daughters: and as for their names, Samaria was Oholah, and Jerusalem was Oholibah. 5 And Oholah went a-whoring from Me, and doted on her lovers, on the Assyrians that were her neighbors, 6 clothed with purple, princes and captains; they were young men and choice, all horsemen riding on horses. 7 And she bestowed her fornication upon them; all were choice sons of the Assyrians: and on whomsoever she doted herself, with them she defiled herself in all their devices. 8 And she forsook not her fornication with the Egyptians: for in her youth they committed fornication with her, and they deflowered her, and poured out their fornication upon her. 9 Therefore I delivered her into the hands of her lovers, into the hands of the children of the Assyrians, on whom she doted. 10 They uncovered her shame; they took her sons and daughters, and slew her with the sword; and she became a byword among women; and they wrought vengeance in her for the sake of the daughters. 11 And her sister Oholibah saw it, and she indulged in her fondness more corruptly than she, and in her fornication more than the fornication of her sister. 12 She doted upon the sons of the Assyrian, princes and captains, her neighbors, clothed with fine linen, horsemen riding on horses; they were all choice young men. 13 And I saw that they were defiled, that the two had one way. 14 And she increased her fornication, and she saw men painted on the wall, likenesses of the Chaldeans painted with a pencil, 15 having variegated belts on their loins, having also richly dyed turbans upon their heads; all had a princely appearance, the likeness of the children of the Chaldeans, of their native land. 16 And she doted upon them as soon as she saw them, and sent forth messengers to them into the land of the Chaldeans. 17 And the sons of Babylon came to her, into the bed of rest, and they defiled her in her fornication, and she was defiled by them, and her soul was alienated from them. 18 And she exposed her fornication, and exposed her shame. And My soul was alienated from her, even as My soul was alienated from her sister. 19 And you multiplied your fornication, so as to call to remembrance the days of your youth, in which you committed harlotry in Egypt, 20 and you doted upon the Chaldeans, whose flesh is as the flesh of donkeys, and their members as the members of horses. 21 And you looked upon the iniquity of your youth, the things which you did in Egypt in your lodgings, where were the breasts of your youth. 22 Therefore, Oholibah, thus says the Lord: Behold, I will stir up your lovers against you, from whom your soul is alienated, and I will bring them upon you round about, 23 the children of Babylon, and all the Chaldeans, Pekod, and Shoa, and Koa, and all the sons of the Assyrians with them; choice young men, governors and captains, all princes and renowned, riding on horses. 24 And they all shall come upon you from the north, chariots and wheels, with a multitude of nations, shields and targets; and the enemy shall set a watch against you round about;and I will set judgment before them, and they shall take vengeance on you with their judgements. 25 And I will bring upon you My jealousy, and they shall deal with you in great wrath. They shall take away your nose and your ears, and shall cast down your remnant with the sword. They shall take your sons and your daughters, and fire shall devour your remnant. 26 And they shall strip you of your clothing, and take away your ornaments. 27 So I will turn back your ungodliness from you, and your fornication from the land of Egypt; and you shall not lift up your eyes upon them, and shall no more remember Egypt. 28 Wherefore thus says the Lord God: Behold, I will deliver you into the hands of those whom you hate, from whom your soul is alienated. 29 And they shall deal with you in hatred, and shall take all the fruits of your labors and your toils, and you shall be naked and bare; and the shame of your fornication shall be exposed. And your ungodliness and your fornication 30 has brought this upon you, in that you went a-whoring after the nations, and defiled yourself with their devices. 31 You walked in the way of your sister; and I will put her cup into your hands. 32 Thus says the Lord: Drink your sister's cup, deep and large and full, to cause complete drunkenness. 33 And you shall be thoroughly weakened; and the cup of destruction, the cup of your sister Samaria, 34 drink it, and I will take away her feasts and her new moons; for I have spoken it, says the Lord. 35 Therefore thus says the Lord: Because you have forgotten Me, and have cast Me behind your back, therefore receive the reward of your ungodliness and your fornication. 36 And the Lord said to me, Son of man, will you not judge Oholah and Oholibah, and declare to them their iniquities? 37 For they have committed adultery, and blood was in their hands, they committed adultery with their devices, and they passed through the fire to them their children which they bore to Me. 38 So long too as they did these things to Me, they defiled My sanctuary, and profaned My Sabbaths. 39 And when they sacrificed their children to their idols, they also went into My sanctuary to profane it; and whereas they did thus in the midst of My house, 40 and whereas they did thus to the men that came from afar, to whom they sent messengers, and as soon as they came, immediately you washed yourself, and painted your eyes and adorned yourself with ornaments, 41 and sat on a prepared bed, and before it there was a table set out, and as for My incense and My oil, they rejoiced in them, 42 and they raised a sound of music, and that with men coming from the wilderness out of a multitude of men, and they put bracelets on their hands, and a crown of glory on their heads. 43 Therefore I said, Do they not commit adultery with these? And has she also gone a-whoring after the manner of a harlot? 44 And they went in to her, as men go in to a harlot; so they went in to Oholah and to Oholibah, to work iniquity. 45 And they are just men, and shall take vengeance on them with the judgment of an adulteress and the judgment of blood, for they are adulteresses, and blood is on their hands. 46 Thus says the Lord God: Bring up a multitude upon them, and send trouble and plunder into the midst of them. 47 And stone them with the stones of a multitude, and pierce them with their swords; they shall slay their sons and their daughters, and shall burn up their houses. 48 And I will remove ungodliness out of the land, and all the women shall be instructed, and shall not do according to their ungodliness. 49 And your ungodliness shall be recompensed upon you, and you shall bear the guilt of your devices, and you shall know that I am the Lord.

>> I need to Get / integrate Pro_5 here...

Pro_6:24-35 CAB to keep you continually from a married woman, and from the flattery of a strange tongue. 25 Let not the desire of beauty overcome you, neither be caught by her eyes, or captivated with her eyelids. 26 For the value of a harlot is as much as of one loaf of bread, and a woman hunts for the precious souls of men. 27 Shall anyone bind fire in his bosom, and not burn his garments? 28 Or will anyone walk on coals of fire, and not burn his feet? 29 So is he that goes in to a married woman; he shall not be held guiltless, neither anyone that touches her. 30 It is not to be wondered at if one should be caught stealing, for he steals that when hungry, he may satisfy his soul: 31 but if he should be caught, he shall repay sevenfold, and shall deliver himself by giving all his goods. 32 But the adulterer through lack of understanding procures destruction to his soul. 33 He endures both pain and disgrace, and his reproach shall never be wiped off. 34 For the soul of her husband is full of jealousy: he will not spare in the day of vengeance. 35 He will not forego his enmity for any ransom: neither will he be reconciled by many gifts.

Pro_7:4-27 CAB Say that wisdom is your sister, and gain prudence as an acquaintance for yourself; 5 that she may keep you from the strange and wicked woman, if she should assail you with flattering words. 6 For she looks from a window out of her house into the streets, at one whom she may see of the senseless ones, a young man devoid of understanding, 7 passing by the corner in the passages near her house, 8 and speaking, in the dark of the evening, 9 when there happens to be the stillness of night and of darkness: 10 and the woman meets him having the appearance of a harlot [εἶδος ἔχουσα πορνικόν; MT: "the attire of an harlot" (KJV)], that causes the hearts of young men to flutter. 11 And she is fickle and rebellious, and her feet abide not at home. 12 For at one time she wanders outside, and at another time she lies in wait in the streets, at every corner. 13 Then she caught him, and kissed him, and with an impudent face said to him, 14 I have a peace offering; today I pay my vows: 15 therefore I came forth to meet you, desiring your face; and I have found you. 16 I have spread my bed with sheets, and I have covered it with double tapestry from Egypt. 17 I have sprinkled my couch with saffron, and my house with cinnamon. 18 Come, and let us enjoy love until the morning; come, and let us embrace in love. 19 For my husband is not at home, and has gone on a long journey, 20 having taken in his hand a bundle of money: after many days he will return to his house. 21 So with much conversation she prevailed on him to go astray, and with the snares of her lips forced him from the right path. 22 And he followed her, being gently led on, as that of an ox led to the slaughter, and as a dog to bonds, or as a deer shot in the liver with an arrow: 23 and he hastens as a bird into a snare, not knowing that he is running for his life. 24 Now then my son, listen to me, and attend to the words of my mouth. 25 Let not your heart turn aside to her ways, 26 for she has wounded and cast down many, and those whom she has slain are innumerable. 27 Her house is the way of hell, leading down to the chambers of death.

Defining Passages – From the Deuterocanonical Books

Tobit admonishes His Son Tobias

Tob_4:12 …Beware of all whoredom [πορνείας]...take not a strange [ἀλλοτρίαν – i.e. ‘other type of…’] woman to wife [i.e. a non-Jewish woman; (esp. a pagan)]…13 …and in lewdness [ἀχρειότητι] is decay [ἐλάττωσις] and great want: for lewdness [ἀχρειότης] is the mother of famine.

Tobias Receives His New Wife in Prayer on their Wedding Night

Tob_8:7 καὶ νῦν, κύριε, οὐ διὰ πορνείαν ἐγὼ λαμβάνω τὴν ἀδελφήν μου ταύτην, ἀλλ᾿ ἐπ᾿ ἀληθείας· ἐπίταξον ἐλεῆσαί με καὶ ταύτῃ συγκαταγηρᾶσαι.

Tob_8:7 Jos.Trans. and now, lord, not through [fig. because of/ on account of] prostitution [fornication] do I take this [i.e. in marriage consummation], the sister of mine [my sister; fig. relative], but [ἀλλ᾿] upon truth...

Wis_14:12 Ἀρχὴ γὰρ πορνείας ἐπίνοια εἰδώλων

Sir_19:2 ...he that cleaveth to harlots [ὁ κολλώμενος πόρναις] will become impudent [τολμηρότερος – ? "more reckless" (NETS)].

Sir_23:16-19 KJVA Two sorts of men multiply sin, and the third will bring wrath: a hot mind is as a burning fire, it will never be quenched till it be consumed: a fornicator in the body of his flesh will never cease till he hath kindled a fire. 17 All bread is sweet to a whoremonger, he will not leave off till he die. 18 A man that breaketh wedlock, saying thus in his heart, Who seeth me? I am compassed about with darkness, the walls cover me, and no body seeth me; what need I to fear? the most High will not remember my sins: 19 Such a man only feareth the eyes of men, and knoweth not that the eyes of the Lord are ten thousand times brighter than the sun, beholding all the ways of men, and considering the most secret parts.

Sir_23:16-19 LXX Δύο εἴδη πληθύνουσιν ἁμαρτίας, καὶ τὸ τρίτον ἐπάξει ὀργήν· 17 ψυχὴ θερμὴ ὡς πῦρ καιόμενον, οὐ μὴ σβεσθῇ ἕως ἂν καταποθῇ· ἄνθρωπος πόρνος ἐν σώματι σαρκὸς αὐτοῦ, οὐ μὴ παύσηται ἕως ἂν ἐκκαύσῃ πῦρ· ἀνθρώπῳ πόρνῳ πᾶς ἄρτος ἡδύς, οὐ μὴ κοπάσῃ ἕως ἂν τελευτήσῃ. 18 ἄνθρωπος παραβαίνων ἀπὸ τῆς κλίνηςG2825* αὐτοῦ λέγων ἐν τῇ ψυχῇ αὐτοῦ Τίς με ὁρᾷ; σκότος κύκλῳ μου, καὶ οἱ τοῖχοί με καλύπτουσιν, καὶ οὐθείς με ὁρᾷ· τί εὐλαβοῦμαι; τῶν ἁμαρτιῶν μου οὐ μὴ μνησθήσεται ὁ ὕψιστος. 19 καὶ ὀφθαλμοὶ ἀνθρώπων ὁ φόβος αὐτοῦ, καὶ οὐκ ἔγνω ὅτι ὀφθαλμοὶ κυρίου μυριοπλασίως ἡλίου φωτεινότεροι ἐπιβλέποντες πάσας ὁδοὺς ἀνθρώπων καὶ κατανοοῦντες εἰς ἀπόκρυφα μέρη.

[* see: G2825; G2826; G2827; G2828; ALS p. 333]

http://www.ecmarsh.com/lxx/Sirach/index.htm

Sir_23:22-24 KJVA Thus shall it go also with the wife that leaveth [καταλιποῦσα] her husband, and bringeth in an heir [παριστῶσα κληρονόμον] by another [ἀλλοτρίου]. 23 For first [μὲν – truly], she hath disobeyed the law of the most High; and secondly, she hath trespassed [ἐπλημμέλησεν] *against her own husband [εἰς ἄνδρα αὐτῆς]; and thirdly, she *hath played the whore [ἐν πορνείᾳ – in prostitution] in adultery [ἐμοιχεύθηG3431 – has passivly committed adultery (aor pass ind 3rd pers sg; ALS p. 185) – i.e. by activly going into prostitution, has been made adulterous by others sleeping with her], and brought children by another man. 24 She shall be brought out into the congregation, and inquisition shall be made of her children.

Epistle/ Letter of Jeremiah – Against idolatry

Bar_6:8-10 KJV And taking gold, *as it were for [* ωσπερ] *a virgin that loveth to go gay [* παρθενω φιλοκοσμω – i.e. an adornment-loving virgin; (love [φιλο-] = fond of/ affectionate toward)], they make crowns for the heads of their gods. 9 Sometimes also the priests convey from their gods gold and silver, and bestow it upon themselves. 10 Yea, they will give thereof to [επι – upon] the common [τεγους] harlots [πορναις – prostitutes (end of v. Bar_6:9 in Greek)], and deck [κοσμουσι – adorn (same root word as used for the ‘virgin’)] them as men with garments, being gods of silver, and gods of gold, and wood.

8 και ωσπερ παρθενω φιλοκοσμω λαμβανοντες χρυσιον κατασκευαζουσιν στεφανους επι τας κεφαλας των θεων αυτων

9 εστι δε και οτε υφαιρουμενοι οι ιερεις απο των θεων αυτων χρυσιον και αργυριον εις εαυτους καταναλωσουσιν δωσουσιν δε απ' αυτων και ταις επι του τεγους πορναις

10 κοσμουσι τε αυτους ως ανθρωπους τοις ενδυμασιν θεους αργυρους και χρυσους και ξυλινους ουτοι δε ου διασωζονται απο ιου και βρωματων

So-Called Psalms of Solomon

Note: I do not know of anyone who considers this work Canonical, but it is in some LXX documents, and it uses a form of porneia, so I am including it here…

2. A Psalm Of Solomon. Concerning Jerusalem…

…3 Because the sons of Jerusalem had defiled [εμιαν] the holy things of the Lord,

            Had profaned with iniquities the offerings of God… [εν ανομιαις]

9 For they had done evil [πονηρα εποιησ] one and all [εις απαξ], in not hearkening…

13 (11) They set the sons of Jerusalem to be mocked at *in return for (the) harlots [αντι πορνων] in her;

            Every wayfarer [παραπορευομενος] entered [εισεπορευετο] in in the full light of day.

(13) And the daughters of Jerusalem were defiled [βεβηλοι] in accordance with Thy judgment,

15        Because they had defiled [εμιαιωσαν] themselves *with unnatural intercourse [* εν φυρμω αναμειξεως (13)].

17 (16) For Thou hast rendered [απεδωκας] to the sinners [αμαρτωλοις] according to their deeds,

            Yea according to their sins, which were very wicked.

18 (17) Thou hast uncovered [ανεκαλυψας] their sins, that Thy judgment might be manifest [φανη];

Translated from Greek and Syriac manuscripts by G. Buchanan Gray in R. H. Charles, ed., The Apocrypha and Pseudepigrapha of the Old Testament in English (Oxford: Clarendon Press, 1913) 2: 631-652

Retrieved from: http://wesley.nnu.edu/sermons-essays-books/noncanonical-literature/the-psalms-of-solomon

> http://wesley.nnu.edu/sermons-essays-books/noncanonical-literature/the-psalms-of-solomon

Main Greek Part:

85 2:11 εστησαν τους υιους ιερουσαλημ εις εμπαιγμον αντι πορνων εν αυτη πας ο παραπορευομενος εισεπορευετο κατεναντι του ηλιου

Dictionary Compilations

This is a continuing compilation and analysis of various dictionaries and their definitions of the main word used for the exception in Mat_19:9. These simple definitions do not take into account that Logos indicates that the exception is addressing betrothal in Mat_5:32, but for the purposes here, we are simply looking at the definitions for the word for fornication, and making an analysis. This is not the hinge of the argument, it’s use with logos is, but defining fornication is a place that needs to be explored.

Summaries and Conclusions

I know this is unconventional, but before I give you all of the various definitions that I may collect, I would like to list my summaries and conclusions for the prostitution/ fornication word.

G4202 πορνεία porneia (por-nei'-ah) n.

1. prostitution (including adultery, incest, and porn)

2. (by extension) unwedded stimulation or fulfillment of sexual desire

3. (figuratively) idolatry

[from G4203]

KJV: fornication

Root(s): G4203

[?]

G4203 πορνεύω porneuo (porn-yoo'-o) v.

1. to act the prostitute

2. (literally) indulge unlawful lust (of either sex)

3. to stimulate unwedded sexual desire

4. (figuratively) practice idolatry

[from G4204]

KJV: commit (fornication)

Root(s): G4204

[?]

Strong’s Hebrew and Greek Dictionaries

Greek 4202 πορνει?α por-ni'-ah From G4203;

harlotry (including adultery and incest); figuratively idolatry: - fornication.

Thayer’s Greek Definitions

G4202

πορνεία

porneia

Thayer Definition:

1) illicit sexual intercourse

1a) adultery, fornication, homosexuality, lesbianism, intercourse with animals etc.

1b) sexual intercourse with close relatives; Lev. 18

1c) sexual intercourse with a divorced man or woman; Mar_10:11,Mar_10:12

2) metaphorically the worship of idols

2a) of the defilement of idolatry, as incurred by eating the sacrifices offered to idols

Part of Speech: noun feminine

A Related Word by Thayer’s/Strong’s Number: from G4203

Citing in TDNT: 6:579, 918

King James Concordance

G4202

πορνεία

porneia

Total KJV Occurrences: 26

fornication, 24

Mat_5:32, Mat_19:9, Joh_8:41, Act_15:20, Act_15:29, Act_21:25, Rom_1:29, 1Co_5:1 (2), 1Co_6:13, 1Co_6:18, 1Co_7:2, 2Co_12:21, Gal_5:19, Eph_5:3, Col_3:5, 1Th_4:3, Rev_9:21 (2), Rev_14:8, Rev_17:2, Rev_17:4, Rev_18:3, Rev_19:2

fornications, 2

Mat_15:19, Mar_7:21

International Standard Bible Encyclopedia

In the New Testament, with both the literal and the figurative application, we find porneia, and porneuo (Mat_5:32; Mat_15:19; Joh_8:41; Act_15:20; 1Co_5:1; 1Co_6:13, 1Co_6:18; 1Co_7:2; 1Co_10:8; 2Co_12:21; Gal_5:19; Eph_5:3; Col_3:5; 1Th_4:3; Rev_2:14, Rev_2:20-21; Rev_9:21; Rev_14:8; Rev_17:2, Rev_17:4). The intensive ekporneuo = "to be utterly unchaste" is found in Jud_1:7. Every form of unchastity is included in the term "fornication."

Naves

Fornication

See ADULTERY

See LASCIVIOUSNESS

M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition

Fornication

in every form of it was sternly condemned by the Mosaic law (Lev_21:9; Lev_19:29; Deu_22:20-21, Deu_22:23-29; Deu_23:18; Exo_22:16). (See ADULTERY.)

But this word is more frequently used in a symbolical than in its ordinary sense. It frequently means a forsaking of God or a following after idols (Isa_1:2; Jer_2:20; Eze. 16; Hos_1:2; Hos_2:1-5; Jer_3:8-9).

Noah Webster's 1828 Dictionary of American English

Fornication

FORNICA'TION, n. [L. fornicatio.]

1. The incontinence or lewdness of unmarried persons, male or female; also, the criminal conversation of a married man with an unmarried woman.

2. Adultery. Mat 5.

3. Incest. 1 Cor 5.

4. Idolatry; a forsaking of the true God, and worshipping of idols. 2 Chr 21. Rev 19.

W.E. Vine's M.A., Expository Dictionary of New Testament

Fornication, Fornicator

<A-1,Noun,4202,porneia>

is used (a) of "illicit sexual intercourse," in Joh_8:41; Act_15:20, Act_15:29; Act_21:25; 1Co_5:1; 1Co_6:13, 1Co_6:18; 2Co_12:21; Gal_5:19; Eph_5:3; Col_3:5; 1Th_4:3; Rev_2:21; Rev_9:21; in the plural in 1Co_7:2; in Mat_5:32; Mat_19:9 it stands for, or includes, adultery; it is distinguished from it in Mat_15:19; Mar_7:21; (b) metaphorically, of "the association of pagan idolatry with doctrines of, and professed adherence to, the Christian faith," Rev_14:8; Rev_17:2, Rev_17:4; Rev_18:3; Rev_19:2; some suggest this as the sense in Rev_2:21.

<A-2,Noun,4205,pornos>

denotes "a man who indulges in fornication, a fornicator," 1Co_5:9-11; 1Co_6:9; Eph_5:5, RV; 1Ti_1:10, RV; Heb_12:16; Heb_13:4, RV; Rev_21:8; Rev_22:15, RV (AV, "whoremonger").

<B-1,Verb,4203,porneuo>

"to commit fornication," is used (a) literally, Mar_10:19; 1Co_6:18; 1Co_10:8; Rev_2:14, Rev_2:20, see (a) and (b) above; (b) metaphorically, Rev_17:2; Rev_18:3, Rev_18:9.

<B-2,Verb,1608,ekporneuo>

a strengthened form of No. 1 (ek, used intensively), "to give oneself up to fornication," implying excessive indulgence, Jud_1:7.

Modern Propiganda:

"..In the New Testament, the Greek word for immorality is pornia. This is the root of the English word pornography, and refers to any kind of sexually deviant activity."

(http://tm.wc.ask.com/r?t=an&s=a&uid=07C5A37EAE55E6F04&sid=1D13147EAE55E6F04&qid=54941D0CD5025F47941FAA2E60545B2D&io=9&sv=za5cb0d8d&o=0&ask=Statistics+about+Divorce+and+remarriage+and+the+church&uip=04abb4b4&en=te&eo=-100&pt=Divorce+and+Remarriage&ac=22&qs=0&pg=1&ep=1&te_par=103&te_id=&u=http://www.tonyevans.org/speakout/booklets/divorce.htm)

Passages with Adultery and Porneia

Isa_57:3 υμεις δε προσαγαγετε ωδε υιοι ανομοι σπερμα μοιχων και πορνης

Jer_3:6 και ειπεν κυριος προς με εν ταις ημεραις ιωσια του βασιλεως ειδες α εποιησεν μοι η κατοικια του ισραηλ επορευθησαν επι παν ορος υψηλον και υποκατω παντος ξυλου αλσωδους και επορνευσαν εκει

\/

Jer_3:8 και ειδον διοτι περι παντων ων κατελημφθη εν οις εμοιχατο η κατοικια του ισραηλ και εξαπεστειλα αυτην και εδωκα αυτη βιβλιον αποστασιου εις τας χειρας αυτης και ουκ εφοβηθη η ασυνθετος ιουδα και επορευθη και επορνευσεν και αυτη

Jer_3:9 και εγενετο εις ουθεν η πορνεια αυτης και εμοιχευσεν το ξυλον και τον λιθον

Jer_5:7 ποια τουτων ιλεως γενωμαι σοι οι υιοι σου εγκατελιπον με και ωμνυον εν τοις ουκ ουσιν θεοις και εχορτασα αυτους και εμοιχωντο και εν οικοις πορνων κατελυον

Jer_13:27 και η μοιχεια σου και ο χρεμετισμος σου και η απαλλοτριωσις της πορνειας σου επι των βουνων και εν τοις αγροις εωρακα τα βδελυγματα σου ουαι σοι ιερουσαλημ οτι ουκ εκαθαρισθης οπισω μου εως τινος ετι

Eze_23:43 και ειπα ουκ εν τουτοις μοιχευουσιν και εργα πορνης και αυτη εξεπορνευσεν

Hos_2:2 [Hos_2:4] κριθητε προς την μητερα υμων κριθητε οτι αυτη ου γυνη μου και εγω ουκ ανηρ αυτης και εξαρω την πορνειαν αυτης εκ προσωπου μου και την μοιχειαν αυτης εκ μεσου μαστων αυτης

Hos_2:5 [Hos_2:7] οτι εξεπορνευσεν η μητηρ αυτων κατησχυνεν η τεκουσα αυτα ειπεν γαρ ακολουθησω οπισω των εραστων μου των διδοντων μοι τους αρτους μου και το υδωρ μου και τα ιματια μου και τα οθονια μου και το ελαιον μου και παντα οσα μοι καθηκει

Hos_4:13 επι τας κορυφας των ορεων εθυσιαζον και επι τους βουνους εθυον υποκατω δρυος και λευκης και δενδρου συσκιαζοντος οτι καλον σκεπη δια τουτο εκπορνευσουσιν αι θυγατερες υμων και αι νυμφαι υμων μοιχευσουσιν

Hos_4:14 και ου μη επισκεψωμαι επι τας θυγατερας υμων οταν πορνευωσιν και επι τας νυμφας υμων οταν μοιχευωσιν διοτι και αυτοι μετα των πορνων συνεφυροντο και μετα των τετελεσμενων εθυον και ο λαος ο συνιων συνεπλεκετο μετα πορνης

Sir_23:23 πρωτον μεν γαρ εν νομω υψιστου ηπειθησεν και δευτερον εις ανδρα αυτης επλημμελησεν και το τριτον εν πορνεια εμοιχευθη και εξ αλλοτριου ανδρος τεκνα παρεστησεν

Mat_5:32 εγω δε λεγω υμιν οτι ος αν απολυση την γυναικα αυτου παρεκτος λογου πορνειας ποιει αυτην μοιχασθαι και ος εαν απολελυμενην γαμηση μοιχαται

Mat_15:19 εκ γαρ της καρδιας εξερχονται διαλογισμοι πονηροι φονοι μοιχειαι πορνειαι κλοπαι ψευδομαρτυριαι βλασφημιαι

Mat_19:9 λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται

Mar_7:21 εσωθεν γαρ εκ της καρδιας των ανθρωπων οι διαλογισμοι οι κακοι εκπορευονται μοιχειαι πορνειαι φονοι

1Co_6:9 η ουκ οιδατε οτι αδικοι βασιλειαν θεου ου κληρονομησουσιν μη πλανασθε ουτε πορνοι ουτε ειδωλολατραι ουτε μοιχοι ουτε μαλακοι ουτε αρσενοκοιται

Gal_5:19 φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια

Heb_13:4 τιμιος ο γαμος εν πασιν και η κοιτη αμιαντος πορνους δε και μοιχους κρινει ο θεος

Rev 2:20-23 ἀλλ᾿ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἀφεῖς τὴν γυναῖκα ᾿Ιεζάβελ, ἣ λέγει ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. 21 καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. 22 ἰδοὺ βάλλω αὐτὴν εἰς κλίνην καὶ τοὺς μοιχεύοντας μετ᾿ αὐτῆς εἰς θλῖψιν μεγάλην, ἐὰν μὴ μετανοήσωσιν ἐκ τῶν ἔργων αὐτῆς, 23 καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ, καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας, καὶ δώσω ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν.

Hebrew & Greek – Adultery Definitions

G3429: Moichao – Adultery

>> removed from book

>> should I add:

- adultery can refer to betrothal at any moment, but porneia cannot necessarily refer to adultery at any moment

“G3429 μοιχάω moichaō moy-khah’-o From ^G3432; (middle voice) to commit adultery: - commit adultery.” (Strong’s)

>> Add: lots of basic analysis of porneia here…

>> Add chart

>> I think I need to give the brief section right in here about all the places porneia is clearly used for fornication (Heb 13/ gal)

>> Redo/ add somehow: Porneia can potentially involve fornication, adultery, homosexuality, and or any sexual immorality, when used very generically (depending on its context), since a professional fornicator, a “πόρνη” (pornē), a prostitute, will basically commit sin with whomever comes her way. Also, a married or “betrothed” woman may “play the prostitute” (See Jer_3:8 and compare Gen_34:31; Gen_38:24; Deu_22:21). She technically and strictly commits “adultery” while “playing” (as we say) the prostitute, or professional fornicator. Behind this English terminology is often, forms of porneia like “εκπορνευσαι” (ekporneusai) in Greek.

>> Do I need this?: Porneia does not necessarily in and of itself mean something strict and well-defined, but when it is distinguished and contrasted with other such sexual sins it does. We call this “contradistinction.” If left alone, the word may very well address something more broad.

Hebrew – Where To Find The Definitions

Strong’s H5003-H5005

Hebrew – Every Adultery Word, Definition & Reference

From Strong’s Hebrew Dictionary & the Hebrew MT

[Also compare: “Is There Ever a ‘Word’ of Adultery?”]

H5003 נאף nâ'aph naw-af'

A primitive root; to commit adultery; figuratively to apostatize: - adulterer (-ess), commit (-ing) adultery, woman that breaketh wedlock.

26 verses: Exo_20:14; Lev_20:10; Deu_5:18; Job_24:15; Psa_50:18; Pro_6:32; [LXX has Pro_18:22 here]; Pro_30:20; Isa_57:3; Jer_3:8; Jer_3:9; Jer_5:7; Jer_7:9; Jer_9:2; [compare Jer_13:27 under H5004] Jer_23:10 (not in LXX); Jer_23:14; Jer_29:23; Eze_16:32; Eze_16:38; Eze_23:37; [compare Eze_23:43 under H5004]; Eze_23:45; [compare Hos_2:2 under H5005]; Hos_3:1; Hos_4:2; Hos_4:13; Hos_4:14; Hos_7:4; Mal_3:5;

H5004 נאף ni'ûph nee-oof'

From H5003; adultery: - adultery.

2 verses: Jer_13:27; Eze_23:43;

H5005 נאפוּף na'ăphûph nah-af-oof'

From H5003; adultery: - adultery.

1 verse: Hos_2:2

Hebrew – Every Adultery Reference Combined

Note: these are mostly made up of H5003, but are marked when the other words are used

30 verses: Exo_20:14; Lev_20:10; Deu_5:18; Job_24:15; Psa_50:18; Pro_6:32; [LXX has Pro_18:22 here]; Pro_30:20; Isa_57:3; Jer_3:8; Jer_3:9; Jer_5:7; Jer_7:9; Jer_9:2; Jer_13:27 (H5004); Jer_23:10 (not in LXX); Jer_23:14; Jer_29:23; Eze_16:32; Eze_16:38; Eze_23:37; Eze_23:43 (H5004); Eze_23:45; Hos_2:2 (H5005); Hos_3:1; Hos_4:2; Hos_4:13; Hos_4:14; Hos_7:4; Mal_3:5;

>> Then go to do “a word of” combined with all of the above words

Greek – Where To Find The Definitions

Strong’s G3428-G3432

Greek – Every Adultery Word

From Strong’s Greek Dictionary

G3428 μοιχαλίς moichalis moy-khal-is'

A prolonged form of the feminine of G3432; an adulteress (literally or figuratively): - adulteress (-ous, -y).

G3429 μοιχάω moichaō moy-khah'-o

From G3432; (middle voice) to commit adultery: - commit adultery.

G3430 μοιχεία moicheia moy-khi'-ah

From G3431; adultery: - adultery.

G3431 μοιχεύω moicheuō moy-khyoo'-o

From G3432; to commit adultery: - commit adultery.

G3432 μοιχός moichos moy-khos'

Perhaps a primary word; a (male) paramour; figuratively apostate: - adulterer.

Greek – Every Scripture Reference for “Adultery”

The search results for “μοιχ” throughout the entire Greek Old and New Testaments (including the so-called Apocrypha); 64 verses total.

Protestant OT

29 Verses: Exo_20:14; Lev_20:10; Deu_5:18; Job_24:15; Psa_50:18; Pro_6:32; Pro_18:22 (not in MT); Pro_30:20; Isa_57:3; Jer_3:8; Jer_3:9; Jer_5:7; Jer_7:9; Jer_9:2; Jer_13:27; [MT has Jer_23:10 here] Jer_23:14; Jer_29:23; Eze_16:32; Eze_16:38; Eze_23:37; Eze_23:43; Eze_23:45; Hos_2:2; Hos_3:1; Hos_4:2; Hos_4:13; Hos_4:14; Hos_7:4; Mal_3:5;

Out Of These Results – “Adultery” Words Without A Strong's Number

(Not including the so-called Apocrypha)

i.e. a search for “μοιχ” excluding: G3428 G3429 G3430 G3431 G3432

8 Verses: Jer_3:8 (ἐμοιχᾶτο); Jer_5:7 (ἐμοιχῶντο); Jer_7:9 (μοιχᾶσθε); Jer_9:2 (μοιχῶνται); Jer_23:14 (μοιχωμένους); Jer_29:23 (ἐμοιχῶντο); Eze_16:32 (μοιχωμένη); Eze_23:37 (ἐμοιχῶντο);

New Testament

27 Verses: Mat_5:27; Mat_5:28; Mat_5:32; Mat_12:39; Mat_15:19; Mat_16:4; Mat_19:9; Mat_19:18; Mar_7:22; Mar_8:38; Mar_10:11; Mar_10:12; Mar_10:19; Luk_16:18; Luk_18:11; Luk_18:20; Joh_8:3; Joh_8:4; Rom_2:22; Rom_7:3; Rom_13:9; 1Co_6:9; Heb_13:4; Jas_2:11; Jas_4:4; 2Pe_2:14; Rev_2:22;

(equaling 56 verses total so far [Protestant OT + New Testament])

The so-called Apocrypha

8 Verses: Wis_3:16; Wis_14:26; Sir_23:23; Sir_25:2; Wis_3:16; Wis_14:26; Sir_23:23; Sir_25:2

(making 64 verses total [Protestant OT + New Testament + The so-called Apocrypha])

The Actual Search Results for “Adultery” in the Greek of the so-called Apocrypha

Wis_3:16 τεκνα δε μοιχων ατελεστα εσται και εκ παρανομου κοιτης σπερμα αφανισθησεται

Wis_14:26 θορυβος αγαθων χαριτος αμνηστια ψυχων μιασμος γενεσεως εναλλαγη γαμων αταξια μοιχεια και ασελγεια

Sir_23:23 πρωτον μεν γαρ εν νομω υψιστου ηπειθησεν και δευτερον εις ανδρα αυτης επλημμελησεν και το τριτον εν πορνεια εμοιχευθη και εξ αλλοτριου ανδρος τεκνα παρεστησεν

Sir_25:2 τρια δε ειδη εμισησεν η ψυχη μου και προσωχθισα σφοδρα τη ζωη αυτων πτωχον υπερηφανον και πλουσιον

Wis_3:16 τεκνα δε μοιχων ατελεστα εσται και εκ παρανομου κοιτης σπερμα αφανισθησεται

Wis_14:26 θορυβος αγαθων χαριτος αμνηστια ψυχων μιασμος γενεσεως εναλλαγη γαμων αταξια μοιχεια και ασελγεια

English:

Wis_14:26 KJV Disquieting of good men, forgetfulness of good turns, defiling of souls, changing of kind, disorder in marriages, adultery, and *shameless uncleanness [* ασελγεια – discontent/ “lustfulness”].

Sir_23:23 πρωτον μεν γαρ εν νομω υψιστου ηπειθησεν και δευτερον εις ανδρα αυτης επλημμελησεν και το τριτον εν πορνεια εμοιχευθη και εξ αλλοτριου ανδρος τεκνα παρεστησεν

Sir_25:2 τρια δε ειδη εμισησεν η ψυχη μου και προσωχθισα σφοδρα τη ζωη αυτων πτωχον υπερηφανον και πλουσιον ψευστην γεροντα μοιχον ελαττουμενον συνεσει

So-Called Psalms of Solomon – Chapter 8

85 8:10 εμοιχωντο εκαστος την γυναικα του πλησιον αυτου συνεθεντο αυτοις συνθηκας μετα ορκου περι τουτων

11 (10) They committed adultery, every man with his neighbor's wife.

  They concluded covenants with one another with an oath touching these things;

Translated from Greek and Syriac manuscripts by G. Buchanan Gray in R. H. Charles, ed., The Apocrypha and Pseudepigrapha of the Old Testament in English (Oxford: Clarendon Press, 1913) 2: 631-652

Retrieved from: http://wesley.nnu.edu/sermons-essays-books/noncanonical-literature/the-psalms-of-solomon

English – Fornication Definitions

Here are some definitions that may help some people with the question about the use of this word in English

(Note: as stated, this does not immediately pertain to defining Greek words in the Bible, but is simply intended as a help for people who have challenges in establishing what this English word means)

Random House Unabridged Dictionary

"voluntary sexual intercourse between two unmarried persons or two persons not married to each other"

Random House Unabridged Dictionary, "fornication," http://dictionary.infoplease.com/fornication (accessed January 12, 2011).

Oxford Dictionaries Online

"sexual intercourse between people not married to each other"

Oxford Dictionaries Online, "fornication," http://oxforddictionaries.com/view/entry/m_en_us1418620 (accessed January 12, 2011).

Merriam-Webster Online Dictionary

"consensual sexual intercourse between two persons not married to each other"

Merriam-Webster Online Dictionary, "fornication," http://www.merriam-webster.com/dictionary/fornication (accessed January 12, 2011).

American Heritage Dictionary

" a. voluntary sexual intercourse engaged in by a man, esp. an unmarried man, with an unmarried woman

b. voluntary sexual intercourse engaged in by an unmarried person: if the other person is married, the act of the unmarried person is sometimes considered adultery..."

American Heritage Dictionary of the English Language, 4th edition, "fornication," http://www.yourdictionary.com/fornication (accessed January 12, 2011).

Macmillan British English Dictionary

"to have sex with someone that you are not married to..."

Macmillan British English Dictionary, "fornicate," http://www.macmillandictionary.com/dictionary/british/fornicate (accessed January 12, 2011).

Wikipedia.org

"In modern English, fornication is a term that typically refers to consensual sexual intercourse between two people not married to each other."

Wikipedia, The Free Encyclopedia, "Fornication," http://en.wikipedia.org/wiki/Fornication (accessed January 12, 2011).

Wiktionary.org

"1. sexual intercourse, especially on the part of an unmarried person.

2. (law) The act of such illicit sexual intercourse between a man and a woman which does not by law amount to adultery."

Wiktionary, The Free Encyclopedia, "fornication," http://en.wiktionary.org/wiki/fornication (accessed January 12, 2011).

Corpus Juris

Being a complete and systematic statement of the whole body of the law as embodied in and developed by all reported Decisions

Volume 26

edited by William Mack, William Benjamin Hale

Google Books:

http://books.google.com/books?id=aH0LAAAAYAAJ&pg=PA986&lpg=PA986&dq=illicet+sexual+intercorse+of+unmarried+persons&source=bl&ots=o02MU7yfUG&sig=iefhOhCbZj-xulV_AVWSZa7wpvw&hl=en&ei=Iw8uTdKoCYW0lQeCu-XMCw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CBwQ6AEwAg#v=onepage&q&f=false

p. 986

"By the canon or ecclesiastical law, fornication was the act of illicit sexual intercourse on the part of an unmarried person with a person of the opposite sex..."

"If both of the parties are married, illicit sexual intercourse is adultery on the part of both, and neither is guilty of fornication, whether the common-law or the canon-law definition is adopted... If both of the parties are unmarried, both are guilty of fornication only, and not of adultery...If the man is unmarried and the- woman married, the woman is guilty of adultery, and not of fornication, both according to the common-law definition and according to that of the canon law..."

Unger’s Bible Dictionary

Retrieved from: http://www.campuschristians.info/studies/sex.htm

Note: I am trying to get my hands on this dictionary to verify the following quotes myself but have not been able to find this Bible Dictionary online yet.

According to this site, Unger’s Bible Dictionary says the following about fornication in Greek (emphasis added)…

“Porneia” – is the Greek word for fornication or illicit sexual intercourse in general, including both pre-marital and extra-marital sex. When fornication (“porneia”) and adultery (“moichos”) are used together in the same verse, fornication means the illicit sexual relations by an unmarried person while adultery means the illicit sexual intercourse by a married person – Unger’s Bible Dictionary, p. 374.

“moichos” – is the Greek word for adultery. It is the willful violation of the marriage contract by either of the parties through sexual intercourse with a third party – Unger’s Bible Dictionary, p. 24.

Others

The clincher: 1Cor 7:2 "Nevertheless, [to avoid] fornication, let every man have his own wife, and let every woman have her own husband." St. Paul is telling the unmarried to avoid sex before marriage -- fornication; to do this, get married -- and stick with that one. Fornication *is premarital sex.

--

Fornication is the illicit sexual intercourse of unmarried persons

To commit adultery is to have sexual relations with someone other than one's own spouse

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

Fornication is “Strictly, ‘voluntary sex between an unmarried man and an unmarried woman…’” (Modern Language Association (MLA): www.etymonline.com). Of course, beyond this “strict” definition there are many variations, extensions, and misunderstandings to this (which we are not yet going into), but this “strict” definition is the basic root definition. Unfortunately, so many well-meaning people, including a variety of very intelligent teachers, have completely confused fornication with so many other things, including adultery.

Adultery is “‘voluntary violation of the marriage bed,’ c.1300… ‘breach of law(ful marriage).’” And this is “Classified as single adultery (with an unmarried person) and double adultery (with a married person).” (Modern Language Association (MLA): www.etymonline.com)

>>!: Angelle:

>>> Single adultery is when an unmarried person is one of the parties involved in violating someone else’s marriage? Is double adultery when both parties who have lain with each other are married to other people? Maybe single adultery and double adultery can be clarified some.

English – Adultery Definitions

Here are some definitions that may help some people with the question about the use of this word in English

(Note: as stated, this does not immediately pertain to defining Greek words in the Bible, but is simply intended as a help for people who have challenges in establishing what this English word means)

Clarke

“As to the word adultery, adulterium, it has probably been derived from the words ad alterius torum, to another’s bed; for it is going to the bed of another man that constitutes the act and the crime.” (Clark on Exo_20:14)

Webster's New World College Dictionary

“voluntary sexual intercourse between a married man and a woman not his wife, or between a married woman and a man not her husband”

Webster's New World College Dictionary Copyright © 2010 by Wiley Publishing, Inc., Cleveland, Ohio.
Used by arrangement with John Wiley & Sons, Inc.

American Heritage Dictionary of the English Language

“Voluntary sexual intercourse between a married person and a partner other than the lawful spouse.”

American Heritage Dictionary of the English Language, 4th edition, "adultery," http://www.yourdictionary.com/adultery (accessed January 12, 2011).

Random House Unabridged Dictionary

“voluntary sexual intercourse between a married person and someone other than his or her lawful spouse.”

Random House Unabridged Dictionary, "adultery," http://dictionary.infoplease.com/adultery (accessed January 12, 2011).

Macmillan British English Dictionary

“sex that takes place between a married person and someone who is not their husband or wife”

Macmillan British English Dictionary, "adultery," http://www.macmillandictionary.com/dictionary/british/adultery (accessed January 12, 2011).

Wiktionary

“Sexual intercourse by a married person with someone other than their spouse.”

Wiktionary, The Free Encyclopedia, "adultery," http://en.wiktionary.org/wiki/adultery (accessed January 12, 2011).

Webster – One of the Earliest English Translational Corruptions for the Exception

>> Webster def of “lewdness”?

>> what does he think “vulgar” means

>> Did he Replace all refs to fornication?

Peshito Syriac New Testament has been messed up from the beginning, and most all Greek, Latin, and English students have given no heed to this inaccuracy.

and most people have not given much heed to its complete lack of distinction in Matt 19:9: “whoever leaveth his wife not being an adulteress, and taketh another, committeth adultery”

earliest one in English:

Noah Webster (1828): "whore" becomes "lewd woman" – seems to have always replaced porneia

Look up introduction to Webster’s version:

As an educator wanted to remove offensive terms that discouraged school girls from reading the Bible: …in it there were some expressions "so offensive, especially to females, as to create a reluctance in young persons to attend Bible classes and schools, in which they are required to read passages which cannot be repeated without a blush," as he says in his Introduction.

Important quotes from Webster:

There are also some quaint and vulgar phrases which are not relished by those who love a pure style, and which are not in accordance with the general tenor of the language. To these may be added many words and phrases very offensive to delicacy and even to decency. In the opinion of all persons with whom I have conversed on this subject, such words and phrases ought not to be retained in the version. Language which cannot be uttered in company without a violation of decorum, or the rules of good breeding, exposes the scriptures to the scoffs of unbelievers, impairs their authority, and multiplies or confirms the enemies of our holy religion.

These considerations, with the approbation of respectable men, the friends of religion and good judges of this subject, have induced me to undertake the task of revising the language of the common version of the scriptures, and of presenting to the public an edition with such amendments, as will better express the true sense of the original languages, and remove objections to particular parts of the phraseology.

… The principal alterations are comprised in three classes.

1. The substitution of words and phrases now in good use, for such as are wholly obsolete, or deemed below the dignity and solemnity of the subject.

2. The correction of errors in grammar.

3. The insertion of euphemisms, words and phrases which are not very offensive to delicacy, in the place of such as cannot, with propriety, be uttered before a promiscuous audience.

…The language of the scriptures ought to be pure, chaste, simple and perspicuous, free from any words or phrases which may excite observation by their singularity; and neither debased by vulgarisms… To avoid giving offense to any denomination of christians, I have not knowingly made any alteration in the passages of the present version, on which the different denominations rely for the support of their peculiar tenets.

… I have attempted to render the English version more useful, by correcting a few obvious errors, and removing some obscurities, with objectionable words and phrases; and my earnest prayer is that my labors may not be wholly unsuccessful.

(Webster's Preface to his revision to the KJV, September, 1833)

The Main Problem

“Fornication. This word, in modern laws and usage, has acquired a technical meaning more limited than its signification in the scriptures. For which reason among others, I have generally substituted for it a word of more comprehensive signification, generally lewdness.”

(Webster's Introduction to his revision to the KJV, September, 1833)

EUPHEMISMS – The Section Where a Lot of the Problems Seen

“EUPHEMISMS.

In no respect does the present version of the scriptures require amendments, more than in the use of many words and phrases which cannot now be uttered, especially in promiscuous company, without violence to decency. In early stages of society, when men are savage or half civilized, such terms are not offensive: but in the present state of refinement, the utterance of many words and passages of our version is not to be endured; and it is well known that some parents do not permit their children to read the scriptures, without prescribing to them the chapters. To retain such offensive language, in the popular version, is, in my view, injudicious, if not unjustifiable; for it gives occasion to unbelievers and to persons of levity, to cast contempt upon the sacred oracles, or call in question their inspiration; and this weapon is used with no inconsiderable effect.

Further, many words and phrases are so offensive, especially to females, as to create a reluctance in young persons to attend Bible classes and schools, in which they are required to read passages which cannot be repeated without a blush; and containing words which, on other occasions, a child could not utter without rebuke. The effect is, to divert the mind from the matter to the language of the scriptures, and thus, in a degree, frustrate the purpose of giving instruction.

Purity of mind is a christian virtue that ought to be carefully cherished; and purity of language is one of the guards which protect this virtue.

I have attempted to remove, in a good degree, this objection to the version. It was my wish to make some further alterations in this particular; but difficulties occurred which I could not well remove.

(Webster's Introduction to his revision to the KJV, Under “EUPHEMISMS,” September, 1833)

Part Two – Mat 5 – A Word of Prostitution (Plus More?)

An ever-growing compilation of research to document everything that even comes close to “a word of prostitution,” including the slightest related evidence for understanding the special exception wording in Mat_5:32

Things I Still need To do:

- Hebrew Word of prostitution?

- search for a word/ (log/leg) of adultery

- search HOT/KJV+ for word of fornication (adultery?)

Hebrew Searches for a Word of Prostitution

Hebrew – Definitions for “Word”

Here are the Strong’s definitions for the Hebrew word for “word” along with some related words which may be significant

[Also compare: “Is There Ever a ‘Word’ of Adultery?”]

H1680 דּבב dâbab daw-bab'

A primitive root (compare H1679); to move slowly, that is, glide: - cause to speak.

H1681 דּבּה dibbâh dib-baw'

From H1680 (in the sense of furtive motion); slander: - defaming, evil report, infamy, slander.

H1687 דּבר דּביר d^ebîyr debir deb-eer', deb-eer'

From H1696 (apparently in the sense of oracle); the shrine or innermost part of the sanctuary: - oracle.

H1696 דּבר dâbar daw-bar'

A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue: - answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use [entreaties], utter, X well, X work.

Used in places like: Deu_4:13 (Deu_27:8 – the 10 Words [“commandments”; (LXX: τὰ δέκα ῥήματα)]); Deu_6:6 (let it be in your heart); Deu_10:2; Deu_10:4; Deu_11:18; Deu_12:32; Deu_13:14 (typically misrepresented as “thing” or “matter”); Deu_15:2 (word of release); Deu_15:9-10 (no word in heart/ blessed for good word; if eye is evil); Deu_17:1 (bad word about a sacrifice); Deu_17:3-8 (if this word is true – a one word report that needs confirmation! – a lot like the exception clause); Deu_18:22; Deu_19:4; Deu_19:15 (every word be established); Deu_22:24; Deu_22:26 (you shall do not word…so it is in this word); Deu_23:9 (wicked word); Deu_23:14 (no unclean word); Deu_23:19; Deu_24:1 (MT: a word of nakedness; in LXX this is not a “word” but a πρᾶγμα); Deu_24:5 (not charged with any word);

H1697 דּבר dâbâr daw-bawr'

From H1696; a word; by implication a matter (as spoken of) of thing; adverbially a cause: - act, advice, affair, answer, X any such (thing), + because of, book, business, care, case, cause, certain rate, + chronicles, commandment, X commune (-ication), + concern [-ing], + confer, counsel, + dearth, decree, deed, X disease, due, duty, effect, + eloquent, errand, [evil favoured-] ness, + glory, + harm, hurt, + iniquity, + judgment, language, + lying, manner, matter, message, [no] thing, oracle, X ought, X parts, + pertaining, + please, portion, + power, promise, provision, purpose, question, rate, reason, report, request, X (as hast) said, sake, saying, sentence, + sign, + so, some [uncleanness], somewhat to say, + song, speech, X spoken, talk, task, + that, X there done, thing (concerning), thought, + thus, tidings, what [-soever], + wherewith, which, word, work.

>> I need to see how these 3 are used:

H1699 דּבּר דּבר dôber dibbêr do'-ber, dib-bare'

The first form is from H1696 (in its original sense); a pasture (from its arrangement of the flock); translated fold or manner. The second form is for H1697; translated word: - fold, manner.

(compare H3810)

H1700 דּברה dibrâh dib-raw'

Feminine of H1697; a reason, suit or style: - cause, end, estate, order, regard.

H1701 דּברה dibrâh dib-raw'

(Chaldee); corresponding to H1700: - intent, sake.

H1703 דּבּרה dabbârâh dab-baw-raw'

Intensive from H1696; a word: - word.

H4057 מדבּר midbâr mid-bawr'

From H1696 in the sense of driving; a pasture (that is, open field, whither cattle are driven); by implication a desert; also speech (including its organs): - desert, south, speech, wilderness.

>> Hebrew – References for “Word”

>> Hebrew – References for “Word” +

Hebrew – “Sticking” words are Somewhat Related to this

It is extremely interesting and coincidental that out of 8674 Hebrew words in the current OT, it happens that the words for “sticking” are in the midst of the words for “word”:

H1692 דּבק dâbaq daw-bak'

A primitive root; properly to impinge, that is, cling or adhere; figuratively to catch by pursuit: - abide, fast, cleave (fast together), follow close (hard, after), be joined (together), keep (fast), overtake, pursue hard, stick, take.

H1693 דּבק d^ebaq deb-ak'

(Chaldee); corresponding to H1692; to stick to: - cleave.

H1694 דּבק debeq deh'-bek

From H1692; a joint; by implication solder: - joint, solder.

H1695 דּבק dâbêq daw-bake'

From H1692; adhering: - cleave, joining, stick closer.

Hebrew – Search for “Word” Plus “Prostitution”

Based on the details compiled and documented in two preceding points entitled, “Hebrew – Prostitution Definitions” and “Hebrew – Definitions for ‘Word’,” we now need to do combined searches based on this information to see if there is a such thing as a “Word of Prostitution” in Hebrew.

The main Hebrew words for “Prostitution”:

H2181; H2183; H2184

[Also compare the Hebrew “Distance” Word H2114]

The main Hebrew words for “Word”:

H1680; H1681; H1687; H1696; H1697; H1699; H1700; H1701; H1703; H4057;

Hebrew words for “Prostitution”	Combined with Words for “Word” Showing any search results
H2181	H2181 H1680; H2181 H1681; H2181 H1687; H2181 H1696 (Hos_1:2); H2181 H1697 (Eze_16:35); H2181 H1699; H2181 H1700; H2181 H1701; H2181 H1703; H2181 H4057
H2183	H2183 H1680; H2183 H1681; H2183 H1687; H2183 H1696 (Hos_1:2); H2183 H1697; H2183 H1699; H2183 H1700; H2183 H1701; H2183 H1703; H2183 H4057
H2184	H2184 H1680; H2184 H1681; H2184 H1687; H2184 H1696; H2184 H1697; H2184 H1699; H2184 H1700; H2184 H1701; H2184 H1703; H2184 H4057 (Num_14:33; Jer_3:2)
[Also compare the Hebrew “Distance” Word H2114]	H2114 H2114 (76 results*); H2114 H1680; H2114 H1681; H2114 H1687; H2114 H1696 (Num_16:40; Psa_58:3; Pro_23:33; Eze_28:10; Eze_30:12); H2114 H1697 (Num_18:7); H2114 H1699; H2114 H1700; H2114 H1701; H2114 H1703; H2114 H4057 (Num_3:4)

* H2114 H2114: 76 verses: Exo_29:33; Exo_30:9; Exo_30:33; Lev_10:1; Lev_22:10; Lev_22:12; Lev_22:13; Num_1:51; Num_3:4; Num_3:10; Num_3:38; Num_16:40; Num_18:4; Num_18:7; Num_26:61; Deu_25:5; Deu_32:16; 1Ki_3:18; 2Ki_19:24; Job_15:19; Job_19:13; Job_19:15; Job_19:17; Job_19:27; Psa_44:20; Psa_54:3; Psa_58:3; Psa_69:8; Psa_78:30; Psa_81:9; Psa_109:11; Pro_2:16; Pro_5:3; Pro_5:10; Pro_5:17; Pro_5:20; Pro_6:1; Pro_7:5; Pro_11:15; Pro_14:10; Pro_20:16; Pro_22:14; Pro_23:33; Pro_27:2; Pro_27:13; Isa_1:4; Isa_1:7; Isa_17:10; Isa_25:2; Isa_25:5; Isa_28:21; Isa_29:5; Isa_43:12; Isa_61:5; Jer_2:25; Jer_3:13; Jer_5:19; Jer_18:14; Jer_30:8; Jer_51:2; Jer_51:51; Lam_5:2; Eze_7:21; Eze_11:9; Eze_14:5; Eze_16:32; Eze_28:7; Eze_28:10; Eze_30:12; Eze_31:12; Hos_5:7; Hos_7:9; Hos_8:7; Hos_8:12; Joe_3:17; Oba_1:11;

>>! Significance? – From these 76 verses we see the theme of “distance” and “travel” linked with prostitution, which is consistent with the etymology for the word in Hebrew and Greek

Results

Hos_1:2 KJV The beginning of the word^H1696 of the LORD by Hosea. And the LORD said^(H559) to Hosea, Go, take unto thee a wife of whoredoms^H2183 and children of whoredoms^H2183: for the land hath committed great whoredom^{H2181 H2181}, departing from the LORD.

Eze_16:35 KJV Wherefore, O harlot^H2181, hear the word^H1697 of the LORD:

“Wilderness” Words

Num_14:33 KJV And your children shall wander in the wilderness^H4057 forty years, and bear your whoredoms^H2184, until your carcases be wasted in the wilderness.

Jer_3:2 KJV 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^H4057; and thou hast polluted the land with thy whoredoms^H2184 and with thy wickedness.

> Include Judah & Tamar… Deu_22: etc.

General Hebrew Internet Searches for a Word of Prostitution

Prostitution in Antiquity – Google Translate of Hebrew Words

http://he.wikipedia.org/wiki/%D7%96%D7%A0%D7%95%D7%AA

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http://translate.google.com/translate_t?q=Google+translation&oe=utf-8&rls={moz:distributionID}:{moz:locale}:{moz:official}&client=firefox-a&um=1&ie=UTF-8&sa=N&hl=en&tab=wT#la|en|Quomodo%20autem%20non%20propinquus%2C%20qui%20aptus%20est%20esse%20Spiritus%20particeps%3F%20Non%20solum%20enim%20Hebraeorum%2C%20sed%20etiam%20gentium%20pater%20est%20Abraham.%20Si%20autem%20quae%20est%20adulterata%2C%20et%20qui%20in%20eam%20fornicatus%20est%2C%20capite%20punitur%3A%20%28Deu_22%3A22%29

Google Translate

Prostitution [הזנות] in ancient times was an accepted practice [דבר מקובל] in many cultures and is as old at least the days of the first book in human history - the Epic of Gilgamesh the Sumerian period, at the end of the third millennium BC. This book fills a prostitute named Shmh't major role in apprenticeship and membership of the Undead hunter wild. After spending six days and seven nights revealed here to have lost the physical strength animal but won wisdom. Parable to the wild by Tirbot' Undead's sexuality Shmh't.

Hebrew Text

הזנות בעת העתיקה

הזנות בעת העתיקה הייתה דבר מקובל בתרבויות רבות והיא עתיקה לפחות כימיו של הספר הראשון בתולדות האנושות - עלילות גלגמש מן התקופה השומרית, בסוף האלף השלישי לפני הספירה. בספר זה ממלאת זונה בשם שׁמְחָ'ת תפקיד מרכזי בתהליך חניכותו וחברותו של הצייד אֶנְכִּדוּ הפרא. לאחר שבילו במשך שישה ימים ושבעה לילות גילה אֶנְכִּדוּ כי איבד את כוחו הפיזי החייתי אך זכה בחכמתה. משל ל'תירבות' אֶנְכִּדוּ הפרא באמצעות מיניותה של שׁמְחָ'ת.

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Google Translate

Traces [of] talk [לדבר] can be found in the Bible:
"There will be no whore [קדשה] of the daughters of Israel, nor will the Holy of Israel… " (Deuteronomy [דברים] C"g YH - nineteenth)

http://translate.google.com/translate_t?q=Google+translation&oe=utf-8&rls={moz:distributionID}:{moz:locale}:{moz:official}&client=firefox-a&um=1&ie=UTF-8&sa=N&hl=en&tab=wT#la/en/Quomodo%20autem%20non%20propinquus%2C%20qui%20aptus%20est%20esse%20Spiritus%20particeps%3F%20Non%20solum%20enim%20Hebraeorum%2C%20sed%20etiam%20gentium%20pater%20est%20Abraham.%20Si%20autem%20quae%20est%20adulterata%2C%20et%20qui%20in%20eam%20fornicatus%20est%2C%20capite%20punitur%3A%20%28Deu_22%3A22%29

2/1/13

Hebrew Text

עקבות לדבר ניתן למצוא גם בתנ"ך:

"לא תהיה קדשה מבנות ישראל, ולא יהיה קדש מבני ישראל. לא תביא אתנן זונה ומחיר כלב בית ה' אלהיך לכל נדר, כי תועבת ה' אלהיך גם שניהם" (דברים כ"ג י"ח-י"ט)

"לא אפקוד על בנותיכם כי תזנינה, ועל כלותיכם כי תנאפנה, כי הם עם הזנות יפרדו, ועם הקדשות יזבחו, ועם לא יבין ילבט" (הושע ד' י"ד)

"תמת בנער נפשם, וחיתם בקדשים" (איוב לו י"ד) - נערים העוסקים בזנות פולחנית חשופים למחלות ולמוות.

לכן הזונה המקראית גם הייתה קרויה גם קדשה, וגבר העוסק בזנות ("ג'יגולו") נקרא קדש, כנראה בגלל הזנות הפולחנית שהייתה נהוגה במקדשי אלילים שונים כמו אשרה, ששליחה במיתולוגיה כנענית נקרא קדש-אמרר.

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Google Translate

Prostitution [זנות] in the Roman Empire

The Romans developed the theme of prostitution [הזנות], and made the subject financial business, because shifted brothels [בתי זונות] near the markets, and could be incorporated into trade kicks. This is evident from the words [מדבריו של] of the orator known for that period Apollodorus: "We have showgirls to please us, mistresses to satisfy the needs of the body and women to continue the dynasty."

Hebrew Text

זנות באימפריה הרומית

הרומאים פיתחו את נושא הזנות, ואף עשו מהנושא עסק כלכלי, מכיוון שמיקמו בתי זונות בסמוך לשווקים, וכך היה אפשר לשלב מסחר בתענוגות. ניתן ללמוד על כך מדבריו של הנואם הידוע לאותה תקופה אפולודורוס: "יש לנו נערות שעשועים כדי לענג אותנו, פילגשים על מנת לספק את צרכי הגוף ונשים כדי להמשיך את השושלת".

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Google Translate

Radical feminism argues that prostitution [זנות] is rape everything [דבר].

Hebrew Text

ההגות הפמיניסטית חלוקה ביחסה לזנות. הפמיניזם הרדיקלי טוען, כי זנות היא אונס לכל דבר.

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Google Translate

Conversely, other streams in the feminist movement (Sex-positive feminism and sex workers' rights) consider prostitution a positive thing [בזנות דבר – that is: prostitution word; fig. prostitution matter – very close (but reversed order) of what Jesus addresses as a reason to divorce]. In this approach, prostitution is actually open to women earning and independence essentially patriarchal society she. Also argued that prostitution is an expression of a woman's sexual freedom and the independence of her body, and that the prostitute is not who has fought but pimp.

Hebrew Text

מנגד, זרמים אחרים בתנועה הפמיניסטית (Sex-positive feminism ו-Sex workers' rights) רואים בזנות דבר חיובי. לפי גישה זו, זנות היא דווקא פתח השתכרות ואף עצמאות לנשים בחברה שהיא פטריאכלית במהותה. עוד נטען שהזנות היא ביטוי לחופש המיני של האישה ולעצמאותה לגופה, וכי הזונה אינה מי שיש להלחם בה, אלא הסרסור.

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Google Translate

Weekend
I call Shulamit Almog sure prostitution [שזנות] different from anything [דבר] else

Hebrew Text

סוף שבוע

אני בשיחה

שולמית אלמוג בטוחה שזנות שונה מכל דבר אחר

http://www.haaretz.co.il/magazine/ayelet-shani/1.1884898

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Google Translate

Prostitution [זנות] is different from anything [דבר] else. She does not work, is not something that respects the owner.

Hebrew Text

זנות שונה מכל דבר אחר. היא לא עבודה, היא לא דבר שמכבד את בעליו. מי שעלה

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Google Translate

And it really illustrates vividly when you say that a split in how we view the feeds [הזנות]. On the one hand, we can keep it from us through rationalization. It's always been there. It is an agreement between two adults, and the like. But in the end [דבר], when you cut through it and asks: Would you have your sister or your daughter whores [זונות], that shutter down suddenly.

Hebrew Text

ואת בעצם מדגימה את זה באופן מוחשי כשאת אומרת שיש פיצול באופן שבו אנחנו תופסים את הזנות. מצד אחד, אנחנו יכולים להרחיק את זה מאיתנו באמצעות רציונליזציה. זה תמיד היה קיים. זה נעשה בהסכמה בין שני מבוגרים וכדומה. אבל בסופו של דבר, כשאתה חותך דרך זה ושואל: היית מוכן שאחותך או בתך יהיו זונות, פתאום התריס הזה יורד.

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Google Translate

Different sex-related stuff [דברים] than anything [דבר] else, and related force much more powerful than we are comfortable to admit.

Hebrew Text

דברים שקשורים למין שונים מכל דבר אחר, וקשורים לכוח באופן הרבה יותר חזק ממה שנוח לנו להודות.

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Google Translate

This brand, you claim, glue all women. Even those that are engaged in prostitution.

It's degrading to all women in society. This is the mark of them all as belonging to the place where you can trade in sex, so really every woman sticking something from this.

Now we know who you are, there is only talk about the price.

Hebrew Text

הקלון הזה, לטענתך, דבק בנשים כולן. גם באלה שאינן עוסקות בזנות.

כי זו השפלה לכלל הנשים בחברה. זהו סימון של כולן כשייכות למקום שבו אפשר לסחור במין, כך שבעצם בכל אשה דבק משהו מהדבר הזה.

עכשיו שאנחנו יודעים מי את, נשאר רק לדבר על המחיר.

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Google Translate

Hebrew Text

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Google Translate

Maimonides

Maimonides is perhaps one desert arbiter [המדבר] - categorically against prostitution [הזנות], and in fact [של דבר] against sexual relations outside of marriage. According to Maimonides, the intention of the prohibition "will whore of the daughters of Israel" is permitted to have sexual relations only within marriage and says based on the Talmud: "Do not go through the opening of an harlot, to take away four cubits, said:" Do not near to the door of her house "(Proverbs th, h)" [19].

Hebrew Text

דעת הרמב"ם

הרמב"ם הוא אולי הפוסק המדבר חד-משמעית נגד הזנות, ולאמתו של דבר נגד יחסי אישות שלא במסגרת נישואין. לדעת הרמב"ם, כוונת איסור "לא תהיה קדשה מבנות ישראל" היא שמותר לקיים יחסי אישות אך ורק במסגרת נישואין ואף אומר בהסתמך על התלמוד: "אסור לעבור על פתח אשה זונה, עד שירחיק ד' אמות, שנאמר: 'ואל תקרב אל פתח ביתה' (משלי ה, ח)"[19].

http://www.daat.ac.il/encyclopedia/value.asp?id1=652

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Google Translate

Law in Israel and the world

Attitude of the Israeli law prostitution is well known. Criminal law is not prohibited prostitution, but prostitution solicitation, earning profits of a harlot, holding a place of prostitution, pimping and prostitution. Although the law does not say anything [דבר] regarding customers than prohibiting sexual relations with a minor. [32] As in the past, there is now a debate about the [בדבר] proper attitude to prostitution, especially in regard to the core. No one is proud of it, but the question is whether less damage, using fundamentally or without [33].

Hebrew Text

החוק במדינת ישראל ובמדינות העולם

יחסו של החוק הישראלי לזנות ידוע ומוכר. בחוק הפלילי לא נאסרה הזנות, אלא השידול לזנות, השׂתכרות מרווחי זונה, החזקת מקום לזנות, סרסרות לזנות ועוד. אף לא נאמר בחוק דבר לעניין הלקוחות פרט לאיסור לקיים יחסי אישות עם קטינה.[32] כבעבר, יש גם כיום ויכוח בדבר ההתייחסות הראויה לזנות, ובעיקר בשאלת מיסודה. איש אינו גאה בה, אך השאלה היא אם יפחת נזקה באמצעות מיסודה או בלעדיו[33].

http://www.daat.ac.il/encyclopedia/value.asp?id1=652

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Google Translate

Ostensibly, one must understand the stems.

What is the Simplify when he says that Moses said that one may divorce 's because of the pussy heart (verse kh'), and he himself says that one may divorce' s only because of something prostitution [דבר זנות].

He would nevertheless could say that Moses had only allows used for anything prostitution [דבר זנות], as in the Torah it is nevertheless only that one may divorce 's that find it guarantee anything [דבר]?

Should study large, udu"k.

Yiddish Text

לכאורה דארף מען פארשטיין דער שטיקעל.

וואס איז דער פשט אז ער זאגט אז משה האט געזאגט אז מען מעג גט'ן צוליב דער קושי הלב (פסוק ח'), און ער אליין זאגט אז מען מעג גט'ן נאר צוליב א דבר זנות.

ער וואלט דאך געקאנט זאגען אז משה האט נאר מתיר געוועהן פאר א דבר זנות, ווייל אין די תורה שטייט דאך נאר אז מען מעג גט'ן כי מצא בה ערוות דבר?

וצריך עיון גדול, ודו"ק.

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Google Translate

no such thing [דבר] as "male prostitution" [זנות] in Israeli law

Hebrew Text

אין כזה דבר "זנות גברית" בחוק הישראלי

http://forums.walla.co.il/viewtopic.php?f=1808&t=4975764

2/1/13

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Google Translate

Intelligence and reason is that [(a) word (of)] prostitution [דבר זנות] and leads to. Bastardy, if Hushim AZ and are burners that. By boycotts and Aisorin, Shahla their assault. Our future to give judgment, heaven forbid, Cheri Ho Mary. And that is saying much the same bar ...

I have more to write about God willing insemination

Zero artificial and leisure mention Ask your father

And Igdc Zknich and will tell you, is not up to a holy Sages

Note that all lives tenth great sanctity to

Delivery of their lives, and this allowed it

Nothing nothing and doing something Singers and seek

Pinchas wages. And those rabbis that God Hnnm

Intelligence and reason is that prostitution and leads to

Bastardy, if Hushim AZ and are burners that

By boycotts and Aisorin, Shahla their assault,

Our future to give judgment, heaven forbid, Cheri Ho Mary.

And that is saying much the same bar Chana Dka Basil

Bmdbera where everything is worthless, and chest Ozana

Dshmiti Gdfiyahu Msumniih counter coals Oka

Dmszza strawberries, dl they trust fine

Materially rich group, and told them whether

Hebrew Text

בבינה והשכל שהוא דבר זנות ומביא לידי. ממזרות, ואם מחשים ע״ז ואינם מבערים זה. ע״י חרמות ואיסורין, שהלא ידם תקיפה,. עתידין ליתן הדין ר״ל, שרי׳ להו מארי׳. וזהו שאמר רבה בד בר ...

http://hebrewbooks.org/pagefeed/hebrewbooks_org_27865_11.pdf

2/1/13

יש לי עוד לכתוב אי״ה בענין ההזרעה

המלאכותית ומאפס הפנאי אזכיר שאל אביך

ויגדך זקניך ויאמרו לך, הלא רבותינו הקדו

שים שכל חייהם הי׳ בקדושה עצומה עד

מסירת נפשם, ולא התירו דבר זה שהוא

דבר מאום ועושים מעשה זמרי ומבקשים

שכר כפנחס. והרבנים ההם שהקב״ה חננם

בבינה והשכל שהוא דבר זנות ומביא לידי

ממזרות, ואם מחשים ע״ז ואינם מבערים זה

ע״י חרמות ואיסורין, שהלא ידם תקיפה,

עתידין ליתן הדין ר״ל, שרי׳ להו מארי׳.

וזהו שאמר רבה בד בר חנה דקא אזיל

במדברא מקום שהכל הוא הפקר, וחזי אוזא

דשמיטי גדפייהו משומנייה וקא נגדי גחלי

דמשזזא מתותייה, ד״ל שהם אמונים דק

בגשמיות לקבץ עשירות, ואמר להם האם

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Google Translate

Pornography is prostitution [זנות] in every respect word [דבר], prostitution [זנות] documented and therefore perhaps more difficult, is not acceptable to use contraception. Country, the porn industry, there are companies and websites ...

Hebrew Text

הפורנוגרפיה היא זנות לכל דבר, זנות מתועדת ומשום כך אולי עוד יותר קשה, כי לא מקובל להשתמש בה באמצעי מניעה. בארץ קיימת תעשיית פורנו, ישנן חברות ואתרים ...

https://groups.google.com/forum/?fromgroups#!msg/todaa-forum/MxjpqmlNSuU/gJmYKC48rSQJ

2/1/13

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Google Translate

That is, an eye that sees everything prostitution [דבר זנות] heart then love the same thing [הדבר], and of the act finish it the same person after he had been thinking about it eventually harms the [דבר] alliance. They also said the Sages "

Hebrew Text

כלומר, עין שרואה דבר זנות, הלב לאחר מכן חומד את אותו הדבר, וכלי המעשה גומרים זה אותו אדם שלאחר שהרהר בדבר זה בסופו של דבר פוגם בברית. ועוד אמרו חז"

http://www.breslev.co.il/forum/forum_posts.asp?TID=20333

2/1/13

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Google Translate

Hebrew Text

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Google Translate

Hebrew Text

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Greek Searches for a Word of Prostitution

A Basic Search Explanation

The following passages are the search results of every occurrence of “λογ” + “πορν” and “λεγ” + “πορν” throughout the entire Greek Old and New Testaments (including the so-called Apocrypha); (Note: although these search results are listed in the original Greek, you can easily see English representations “pop up” by pasting these results into e-Sword Bible software)

There is slight significance to these passages (though not enough to establish solid conclusions so far):

Jdg_2:17; Eze_16:35; Mat_15:19; Mar_7:21; Gen_38:22 (a negative report of prostitution)

OT – λογ πορν

Jdg_2:17 και γε των κριτων ουχ υπηκουσαν οτι εξεπορνευσαν οπισω θεων ετερων και προσεκυνησαν αυτοις και εξεκλιναν ταχυ εκ της οδου ης επορευθησαν οι πατερες αυτων του εισακουειν των λογων κυριου ουκ εποιησαν ουτως

Eze_16:35 δια τουτο πορνη ακουε λογον κυριου

Hos_1:2 αρχη λογου κυριου προς ωσηε και ειπεν κυριος προς ωσηε βαδιζε λαβε σεαυτω γυναικα πορνειας και τεκνα πορνειας διοτι εκπορνευουσα εκπορνευσει η γη απο οπισθεν του κυριου

Tob_4:12 προσεχε σεαυτω παιδιον απο πασης πορνειας και γυναικα πρωτον λαβε απο του σπερματος των πατερων σου μη λαβης γυναικα αλλοτριαν η ουκ εστιν εκ της φυλης του πατρος σου διοτι υιοι προφητων εσμεν νωε αβρααμ ισαακ ιακωβ οι πατερες ημων απο του αιωνος μνησθητι παιδιον οτι ουτοι παντες ελαβον γυναικας εκ των αδελφων αυτων και ευλογηθησαν εν τοις τεκνοις αυτων και το σπερμα αυτων κληρονομησει γην

Sir_46:11 και οι κριται εκαστος τω αυτου ονοματι οσων ουκ εξεπορνευσεν η καρδια και οσοι ουκ απεστραφησαν απο κυριου ειη το μνημοσυνον αυτων εν ευλογιαις

NT – λογ πορν

3 Verses: Mat_5:32; Mat_15:19; Mar_7:21;

Mat_5:32 ᾿Εγὼ δὲ λέγω ὑμῖν ὅτι ὅς ἄν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχᾶσθαι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται.

Mat_15:19 ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι.

Mar_7:21 ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, μοιχεῖαι, πορνεῖαι, φόνοι, κλοπαί,

OT – λεγ πορν

Gen_38:22 και απεστραφη προς ιουδαν και ειπεν ουχ ευρον και οι ανθρωποι οι εκ του τοπου λεγουσιν μη ειναι ωδε πορνην

Gen_38:24 εγενετο δε μετα τριμηνον απηγγελη τω ιουδα λεγοντες εκπεπορνευκεν θαμαρ η νυμφη σου και ιδου εν γαστρι εχει εκ πορνειας ειπεν δε ιουδας εξαγαγετε αυτην και κατακαυθητω

Jos_2:1 και απεστειλεν ιησους υιος ναυη εκ σαττιν δυο νεανισκους κατασκοπευσαι λεγων αναβητε και ιδετε την γην και την ιεριχω και πορευθεντες εισηλθοσαν οι δυο νεανισκοι εις ιεριχω και εισηλθοσαν εις οικιαν γυναικος πορνης η ονομα ρααβ και κατελυσαν εκει

1Ki_21:19 [1Ki_20:19 in LXX] και λαλησεις προς αυτον λεγων ταδε λεγει κυριος ως συ εφονευσας και εκληρονομησας δια τουτο ταδε λεγει κυριος εν παντι τοπω ω ελειξαν αι υες και οι κυνες το αιμα ναβουθαι εκει λειξουσιν οι κυνες το αιμα σου και αι πορναι λουσονται εν τω αιματι σου

Jer_3:1 εαν εξαποστειλη ανηρ την γυναικα αυτου και απελθη απ' αυτου και γενηται ανδρι ετερω μη ανακαμπτουσα ανακαμψει προς αυτον ετι ου μιαινομενη μιανθησεται η γυνη εκεινη και συ εξεπορνευσας εν ποιμεσιν πολλοις και ανεκαμπτες προς με λεγει κυριος

Eze_16:30 τι διαθω την θυγατερα σου λεγει κυριος εν τω ποιησαι σε ταυτα παντα εργα γυναικος πορνης και εξεπορνευσας τρισσως

Eze_16:36 ταδε λεγει κυριος ανθ' ων εξεχεας τον χαλκον σου και αποκαλυφθησεται η αισχυνη σου εν τη πορνεια σου προς τους εραστας σου και εις παντα τα ενθυμηματα των ανομιων σου και εν τοις αιμασιν των τεκνων σου ων εδωκας αυτοις

Eze_20:30 δια τουτο ειπον προς τον οικον του ισραηλ ταδε λεγει κυριος ει εν ταις ανομιαις των πατερων υμων υμεις μιαινεσθε και οπισω των βδελυγματων αυτων υμεις εκπορνευετε

Eze_23:35 δια τουτο ταδε λεγει κυριος ανθ' ων επελαθου μου και απερριψας με οπισω του σωματος σου και συ λαβε την ασεβειαν σου και την πορνειαν σου

Amo_7:17 δια τουτο ταδε λεγει κυριος η γυνη σου εν τη πολει πορνευσει και οι υιοι σου και αι θυγατερες σου εν ρομφαια πεσουνται και η γη σου εν σχοινιω καταμετρηθησεται και συ εν γη ακαθαρτω τελευτησεις ο δε ισραηλ αιχμαλωτος αχθησεται απο της γης αυτου

NT – λεγ πορν

7 Verses: Mat_5:32; Mat_19:9; Mat_21:31; Rev_2:20; Rev_14:8; Rev_17:1; Rev_17:15;

Mat_5:32 ᾿Εγὼ δὲ λέγω ὑμῖν ὅτι ὅς ἄν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχᾶσθαι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται.

Mat_19:9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ εἰ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην, μοιχᾶται· καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.

Mat_21:31 τίς ἐκ τῶν δύο ἐποίησε τὸ θέλημα τοῦ πατρός; λέγουσι αὐτῷ· ὁ πρῶτος. λέγει αὐτοῖς ὁ ᾿Ιησοῦς· ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ.

Rev_2:20 ἀλλ᾿ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἀφεῖς τὴν γυναῖκα ᾿Ιεζάβελ, ἣ λέγει ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.

Rev_14:8 Καὶ ἄλλος δεύτερος ἄγγελος ἠκολούθησε λέγων· ἔπεσεν, ἔπεσε Βαβυλὼν ἡ μεγάλη, ἣ ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πεπότικε πάντα ἔθνη.

Rev_17:1 Καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας, καὶ ἐλάλησε μετ᾿ ἐμοῦ λέγων· δεῦρο, δείξω σοι τὸ κρῖμα τῆς πόρνης τῆς μεγάλης τῆς καθημένης ἐπὶ ὑδάτων πολλῶν,

Rev_17:15 Καὶ λέγει μοι· τὰ ὕδατα ἃ εἶδες, οὗ ἡ πόρνη κάθηται, λαοὶ καὶ ὄχλοι εἰσὶ καὶ ἔθνη καὶ γλῶσσαι.

Greek Search Conclusions

For the most part, none of these other references pertain to the exception in Mat_5:32

Hebrew & Greek – Is There Ever a “Word” of Adultery?

To answer this question I have searched for and documented both linguistic results as well as thematic results beyond what has already been covered in Divorce and Remarriage Repentance Revolution.

Hebrew – A Basic Search Explanation

Based on the details compiled and documented in two preceding points entitled “Hebrew – Every Adultery Word, Definition & Reference” and “Hebrew – Definitions for ‘Word’” we now need to do combined searches based on the Hebrew words for “word” as well as “Adultery.”

The main Hebrew words for “adultery”:

H5003; H5004; H5005

The main Hebrew words for “Word”:

H1680; H1681; H1687; H1696; H1697; H1699; H1700; H1701; H1703; H4057;

Hebrew – “Charted” Search Results

I performed the following searches from the current Hebrew OT (i.e. the MT) and recorded every search result next to each numbered combination:

Hebrew words for “Adultery”	Combined with Words for “Word” Showing any search results
H5003	H5003 H1680; H5003 H1681; H5003 H1687; H5003 H1696 (Jer_29:23); H5003 H1697 (Jer_29:23); H5003 H1699; H5003 H1700; H5003 H1701; H5003 H1703; H5003 H4057 (Jer_9:2; Jer_23:10)
H5004	H5004 H1680; H5004 H1681; H5004 H1687; H5004 H1696; H5004 H1697; H5004 H1699; H5004 H1700; H5004 H1701; H5004 H1703; H5004 H4057;
H5005	H5005 H1680; H5005 H1681; H5005 H1687; H5005 H1696; H5005 H1697; H5005 H1699; H5005 H1700; H5005 H1701; H5005 H1703; H5005 H4057;

Hebrew – “Word of Adultery” Conclusions

The only passages that came up from all of these searches was the following:

Jer_9:2 KJV Oh that I had in the wilderness^H4057 a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers^H5003, an assembly of treacherous men.

[the word for "wilderness" only has a sound in it that sounds similar to the Hebrew Word for "word" which is why it came up]

Jer_23:10 KJV For the land is full of adulterers^H5003; for because of swearing the land mourneth; the pleasant places of the wilderness^H4057 are dried up, and their course is evil, and their force is not right.

[see previous]

Jer_29:23 KJV Because they have committed villany in Israel, and have committed adultery^H5003 with their neighbours' wives, and have spoken^H1696 lying words^H1697 in my name, which I have not commanded them; even I know, and am a witness, saith the LORD.

We see that none of these passages speak of “a word of adultery”.

From all of the possible combinations we just looked at, this documents that from every possible Hebrew combination I can think of there are only 3 verses (with 4 hits) all of which happened to be in Jeremiah. Linguistically speaking, based on these words these are the only verses that could possibly discuss “a word of adultery” from Hebrew based on this search. The main things that this would not account for would include things like: (1) discussing adultery or “words” without using these words, and (2) if the content overlapped into other verses. Although these searches do not cover every possible passage, they would generally cover most of them even if they were not noticeable in English.

Hebrew – A Word of “Sticking”?

“Sticking” Words Plus “Word” Words – Just for curiosity, I thought I might also combine the “sticking” words to see what I might get

Hebrew – “Sticking” words

H1692; H1693; H1694; H1695;

Hebrew – “Word” Words

H1680; H1681; H1687; H1696; H1697; H1699; H1700; H1701; H1703; H4057;

Hebrew words for “Sticking”	Combined with Words for “Word” Showing any search results
H1692	H1692 H1680; H1692 H1681; H1692 H1687; H1692 H1696 (Gen_34:3); H1692 H1697 (Psa_101:3; Psa_119:25); H1692 H1699; H1692 H1700; H1692 H1701; H1692 H1703; H1692 H4057 (Jdg_20:42; Jdg_20:45);
H1693	H1693 H1680; H1693 H1681; H1693 H1687; H1693 H1696; H1693 H1697; H1693 H1699; H1693 H1700; H1693 H1701; H1693 H1703; H1693 H4057;
H1694	H1694 H1680; H1694 H1681; H1694 H1687; H1694 H1696; H1694 H1697; H1694 H1699; H1694 H1700; H1694 H1701; H1694 H1703; H1694 H4057;
H1695	H1695 H1680; H1695 H1681; H1695 H1687; H1695 H1696; H1695 H1697; H1695 H1699; H1695 H1700; H1695 H1701; H1695 H1703; H1695 H4057;

Gen_34:3 KJV And his soul clave^H1692 unto Dinah the daughter of Jacob, and he loved the damsel, and spake^H1696 kindly unto the damsel.

Psa_101:3 KJV I will set no wicked thing^H1697 [word] before mine eyes: I hate the work of them that turn aside; it shall not cleave^H1692 to me.

Psa_119:25 KJV DALETH. My soul cleaveth^H1692 unto the dust: quicken thou me according to thy word^H1697.

Jdg_20:42 KJV Therefore they turned their backs before the men of Israel unto the way of the wilderness^H4057; but the battle overtook^H1692 them; and them which came out of the cities they destroyed in the midst of them.

Jdg_20:45 KJV And they turned and fled toward the wilderness^H4057 unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard^H1692 after them unto Gidom, and slew two thousand men of them.

Hebrew – “Word of Sticking” Conclusions

Although this does not generally contribute to the exception clause, it does help reveal some interesting plays on words done in the Hebrew MT.

Greek – A Basic Search Explanation

>>! I need to add rhema!!

The following passages are the search results of every occurrence of “λογ” + “μοιχ” [μοιχ λογ] and “λεγ” + “μοιχ” [μοιχ λεγ] throughout the entire Greek Old and New Testaments (including the so-called Apocrypha); (Note: although these search results are listed in the original Greek, you can easily see English representations “pop up” by pasting these results into e-Sword Bible software)

Using these searches for these Greek root phrases should generally tell us if there is any verse that speaks of “a word of adultery” in the Greek texts of the LXX OT and or the GNT.

Greek – Search Results

(1) “λογ” + “μοιχ”

Jer_29:23 [in actual LXX: Jer_36:23] δι' ην εποιησαν ανομιαν εν ισραηλ και εμοιχωντο τας γυναικας των πολιτων αυτων και λογον εχρηματισαν εν τω ονοματι μου ον ου συνεταξα αυτοις και εγω μαρτυς φησιν κυριος

Hos_7:4 παντες μοιχευοντες ως κλιβανος καιομενος εις πεψιν κατακαυματος απο της φλογος [a "flame" is actually a "tongue" in Greek, which comes from "word"] απο φυρασεως στεατος εως του ζυμωθηναι αυτο

(2) “λεγ” + “μοιχ”

Job_24:15 και οφθαλμος μοιχου εφυλαξεν σκοτος λεγων ου προσνοησει με οφθαλμος και αποκρυβην προσωπου εθετο

Mal_3:5 και προσαξω προς υμας εν κρισει και εσομαι μαρτυς ταχυς επι τας φαρμακους και επι τας μοιχαλιδας και επι τους ομνυοντας τω ονοματι μου επι ψευδει και επι τους αποστερουντας μισθον μισθωτου και τους καταδυναστευοντας χηραν και τους κονδυλιζοντας ορφανους και τους εκκλινοντας κρισιν προσηλυτου και τους μη φοβουμενους με λεγει κυριος παντοκρατωρ

Greek – Search Conclusions

These verses we just went over are the closest things linguistically to any Word of Adultery, but as we can see, none of these passages has anything to do with ‘reporting adultery’ in any way that would be comparable to the exception for divorce that Jesus gave (a report of prostitution [i.e. fornication])

Joseph and Potiphar’s Wife – A ‘Word of Adultery’ is not Used

Although there is not much in this story that has to do with a “word of fornication,” I am still documenting it in my research here because it has vocabulary that is slightly related to this subject.

In Gen_38:1-30 the LXX comes somewhat close to almost describing a ‘word of fornication’ in the story of Judah and Tamar. Interestingly enough, when dealing with wedded situations, the only thing that even comes close to a “word” of adultery (as opposed to a word of fornication) is in the very next chapter of Genesis with the story of Joseph and Potiphar’s wife; But the reason that this is not a ‘word of adultery’ is because the adulteress in this story is never even ‘reported’ to her husband for seeking to commit adultery:

Gen_39:6-9 CAB And he [Potiphar] committed all that he had into the hands of Joseph; and he knew not of anything that belonged to him, except the bread which he himself ate. And Joseph was handsome in form, and exceedingly beautiful in countenance. 7 And it came to pass after these things^G4487 [τὰ ῥήματα^G4487 ταῦτα (ta rhēmata tauta) – lit. all these spoken words; fig. these discussed matters], that his master's wife cast her eyes upon Joseph, and said, Lie with me. 8 But he would not; but said to his master's wife, If because of me my master knows nothing in his house, and has given into my hands all things that belong to him; 9 and in this house there is nothing above me, nor has anything been kept back from me, but you, because you are his wife — how then shall I do this wicked thing*, and sin against [ἐναντίον (enantion): in the presence of, (as in Gen_39:4, Gen_39:21)] God?

* this wicked thing

Greek	τὸ	ῥῆμα^G4487	τὸ	πονηρὸν	τοῦτο	(LXX)
English	the/ that	^3spoken word	the/ that	^2wicked/ perverted	^1this	(Jos.Trans.)

Superscripted numbers indicate English reading order

Later it says…

Gen_39:10 CAB ...she talked [ἐλάλει] with Joseph...

Gen_39:12 CAB …And she caught hold of him by his clothes, and said [λέγουσα], Lie with me...

Gen_39:14 CAB ...she called those that were of her house, and spoke to them, saying [λέγουσα]... he came in to me, saying [λέγων], Lie with me

Note: she did somewhat give a (false) “report,” so to speak, of his fornication but none was given of her adultery

Gen_39:17 CAB …And she spoke [ἐλάλησεν] to him according to these words [ῥήματα ταῦτα], saying [λέγουσα], The Hebrew servant, whom you brought in to us, came in to me to mock me, and said to me, I will lie with you.

Gen_39:19 CAB ...when his master heard all the words [τὰ ῥήματα] of his wife, that she spoke [ἐλάλησεν] to him, saying [λέγουσα]...

Considerations

Although a “spoken word” and a ‘reported word’ are used frequently in this chapter, none of these is linked with porneia or adultery. A “word” of adultery is never mentioned in this chapter, because this phrase did not exist, while in other chapters a word of porneia is used, where it always speaks of sex before marriage. A “word” of fornication is mentioned in the Bible, but ‘a word of adultery’ is not.

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(3) This “word” is a totally different Greek word that means something spoken out of a “living voice.” It is not a “report” in the sense logos is, but is rather a spoken suggestion. It is interesting that when dealing with a situation of adultery that a totally different word is used that does not mean a “report.”

This use of “ῥῆμα” (rhḗma) is said rather than the use of logos, especially since there were plenty of times that different forms of logos (and related words) are used in this chapter:

> Old: Please note the following Considerations

(1) Although porneia is not used in this chapter, it may be described in one way or the other

(2) Although the spoken word (ῥῆμα) and the report/ word are somewhat used throughout this chapter, they are never actually linked with porneia

More Critical Passages For “A Word,” As It Pertains To Needing Confirmation

Num_35:30; Deu_17:6, Deu_19:15; 1Ki_21:10, 1Ki_21:13; Mat_18:16, Mat_26:60-61; Joh_8:17-18; Heb_10:28,

>> I must analyze this from Hebrew H1697 and Greek:

Deu_17:1-13 CAB You shall not sacrifice to the Lord your God a calf or a sheep, in which there is a blemish, or any evil thing; for it is an abomination to the Lord your God. 2 And if there should be found in any of your cities which the Lord your God gives you, a man or a woman who shall do that which is evil before the Lord your God, so as to transgress His covenant, 3 and they should go and serve other gods, and worship them, the sun, or the moon, or any of the host of heaven, which He commanded you not to do, 4 and it be told you, and you shall have inquired diligently, and behold, the thing really took place, this abomination has been done in Israel; 5 then shall you bring out that man, or that woman, and you shall stone them with stones, and they shall die. 6 He shall die on the testimony of two or three witnesses; a man who is put to death shall not be put to death for one witness. 7 And the hand of the witnesses shall be upon him among the first to put him to death, and the hand of the people at the last; so shall you remove the evil one from among yourselves. 8 And if a matter [ῥῆμα – spoken word] shall be too hard for you in judgment, between blood and blood, and between cause and cause, and between stroke and stroke, and between contradiction and contradiction [ἀντιλογία ἀντιλογίας], matters [ῥήματα] of judgment in your cities; 9 then you shall arise and go up to the place which the Lord your God shall choose, and you shall come to the priests the Levites, and to the judge who shall be in those days, and they shall search out the matter and report the judgment to you. 10 And you shall do according to the sentence which they shall report to you out of the place in which the Lord your God shall choose, and you shall observe to do all things having been appointed to you by the law. 11 You shall do according to the law and to the judgment which they shall declare to you: you shall not swerve to the right hand or to the left from any sentence which they shall report to you. 12 And any man that shall act in haughtiness, so as not to hearken to the priest who stands to minister in the name of the Lord your God, or the judge who shall preside in those days, that man shall die, and you shall remove the evil one out of Israel. 13 And all the people shall hear and fear, and shall no more commit impiety.

Deu_19:15-20 CAB One witness shall not stand to testify against a man for any iniquity, or for any fault, or for any sin which he may commit; by the mouth of two witnesses, or by the mouth of three witnesses, shall *every word be established [σταθήσεται πᾶν ῥῆμα]. 16 And if an unjust witness rise up against a man, alleging [καταλέγων] iniquity [ἀσέβειαν] against him, 17 then shall the two men between whom the controversy [ἡ ἀντιλογία] is, stand before the Lord, and before the priests, and before the judges, who may be in those days. 18 And the judges shall make diligent inquiry; and behold, if an unjust witness has borne unjust testimony, and has stood up against his brother, 19 then shall you do to him as he wickedly devised to do against his brother, and you shall remove the evil from yourselves. 20 And the rest shall hear and fear, and do no more according to *this evil thing [τὸ ῥῆμα τὸ πονηρὸν – this evil, this spoken word] in the midst of you.

It is pretty clear from these two previous passages that a spoken word is used interchangeably to refer to a plain “word,” and vice versa.

Mat_18:16 CAB But if he does not hear, take along with you one or two more, so that 'by [ἐπὶ – upon] the mouth of two or three witnesses every word [ῥῆμα – spoken word] may be established.'

2Co_13:1 CAB This will be the third time I am coming to you. "By the mouth of two or three witnesses every word [ῥῆμα] shall be established."

Passages that Help Explain What Sense “Word” is Used

6/11/17

Num_14:36 WEB The men, whom Moses sent to spy out the land, who returned, and made all the congregation to murmur against him, by bringing up an evil report against the land,

Num_14:36 LB And the men whom Moses sent to spy out the land, and who came and murmured against it to the assembly, so as to bring out evil words concerning the land,

Num_14:36 καὶ οἱ ἄνθρωποι, οὓς ἀπέστειλεν Μωυσῆς κατασκέψασθαι τὴν γῆν καὶ παραγενηθέντες διεγόγγυσαν κατ᾿ αὐτῆς πρὸς τὴν συναγωγὴν ἐξενέγκαι ῥήματα πονηρὰ περὶ τῆς γῆς,

Matthew 5:32 – Swahili

Mat_5:32 lakini mimi nawaambia, kila mtu amwwachaye mkewe, isipokuwa kwa habari ya uasherati, amfanya kuwa mzinzi; na mtu akimwoa yule aliyeachwa, azini.

isipokuwa kwa - except for

habari - report, news

ya - of

uasherati - immorality/fornication, etc

Part Three – Mat 19 – Ei Mē Research

An Overview of The Great Task of Studying Ei Mē

Ei mē is the Greek word behind what is traditionally represented in Mat_19:9 as “except”. There are several Complications to all of this:

(1) Ei mē is not the same exception-terminology that is used in Mat_5:32

(2) There are textual variations in Mat_19:9 so we need to determine if ei mē is even the original Greek phrase in the first place to begin with

(3) Most all Bible versions are using a source text today that does not even have an exception in Mat_19:9 (and this part of the issue is mostly covered in the book)

(4) Even if it is the original and accurate phrase, ei mē is still very complex in the way it is used throughout the LXX and GNT so it really needs to be analyzed thoroughly and closely to see how it is used

(5) There are phrases that are related to ei mē that we also might want to consider

It is because of all these great needs that I have compiled this part of the exception clause research.

The Two Different Greek Exception Words

Mat_5:32 ᾿Εγὼ δὲ λέγω ὑμῖν ὅτι

ὅς ἄν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας,

ποιεῖ αὐτὴν μοιχᾶσθαι,

καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται.

Mat_19:9 λέγω δὲ ὑμῖν ὅτι

ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ εἰ μὴ ἐπὶ πορνείᾳ

καὶ γαμήσῃ ἄλλην, μοιχᾶται·

καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.

To do

>! I must add in the evidence from the way the EC quoted this! [see Mcfall]

Analysis:

> I need to change the English name 2 i need to reasearch the particles themselves- can ei mean unless??? - when do both of them mean unless?. - when does eime not reverse an absolute statement? - what is the nature of "me"?

Sample Summaries of Current Textual Variations

Note: It should be carefully remembered that this simple source text summary does not indicate authoritativeness nor does it incorporate early church quotes, but this chart simply illustrates the diversity of all the different textual variations for Mat_19:9

General Description	Traditional Universal Text	Primary Alexandrian Texts (Modern Preference)		Caesarean Texts (usually unreliable variants)		Western (usually unreliable variants)	Ancient Latin Versions
Year(s)	all	300s	300s		~1400s	4 or 500s	10 or 1100s	400s	~300s	3 or 400s
Name of Ancient Text	Byzantine Majority	Vaticanus	Sinaiticus	Most of them	Leicestrensis	Bezae	Codex Colbertinus	Latin Vulgate	Codex Vercellensis	Codex Veronensis
Mat_5:32 a	√	?	√	√	√	√	√	√	√	√
Mat_5:32 b	√	?	√	?	?	X			X	X
Mat_19:9 a Supports mē (not) or ei mē (only)	mē	Mat_5:32	mē	Mat_5:32	Mat_5:32 a Margin: ἐι μὴ᾿	~ Mat_5:32 a	ei mē – Nisi + Mat_5:32	ei mē – Nisi	ei mē – Nisi + Mat_5:32 a	ei mē – Nisi + Mat_5:32 a
Mat_19:9 b	√	√	X	√m	X	X	√	√	X	X

Mat_5:32 – Numerous source texts have Matthew 5:32’s exception in place of Matthew 19:9’s text

√ = “Yes” – it has this element

√m = “Yes,” – according to McFall it has this element

ἐι μὴ᾿

These are the ancient texts we currently have, but back in the 16,000s, most critical Greek texts included the ei mē. This includes…

Why did they do this so consistently? Did they have evidence we do not have today? In whatever case, we still have the many ancient Latin Copies which still testify to this.

Refined Data – Support For Having Ei Mē (Only) in Matthew 19:9 (Variation #1)

Now we need to return here to consider what the exception clause is for Mat_19:9:

>> gen quotes

>> Add!: Consistency with CH 19 (the disciples reaction); Consistency with Mat 5; Consistency with the EC understanding;

>> The Latin versions are called witnesses

>> mē is never represented as nisi

>> (add stats)

We Particularly Need to Cover Variation #1

Although there are many reasons to consider Variation #2 when grappling with the correct variation for Mat_19:9 (“not upon prostitution” – the Majority text and others which agree with it), there are also a number of significant reasons why we should consider Variation #1 (“only upon prostitution” – the Textus Receptus) for Matthew 19:9.

Many people have drastically misrepresented the evidence in support of Variation #1, as if it were only a very little evidence not worth considering. But although I am presenting all of the significant evidence in support of this variation that I’ve found here, at the same time, please do not misunderstand what I’m documenting here as if I were asserting that this is the most accurate variation. I simply want us to be honest and at least present the evidence that does actually support this textual variation, without necessarily implying whether or not it is the most authentic and original text. We should at least give this variation some consideration in light of the evidence we really do have.

All of the Versions of the Textus Receptus Consistently Support Ei Mē

Variation #1 is the reading in the Textus Receptus, and (as we said previously) it “is one of the first Critical Greek Texts that was standardized from all of the available textual variations and published with the printing press and widely distributed.” – but I do not say this because I insist that it is necessarily the best critical Greek text available, but I say this to try and draw out the fact that with generation after generation, there was a time when people repeatedly considered this to be the most accurate version of Matthew 19:9. This may say something that is worth considering about the Greek text.

The Textus Receptus, is not just one critical compilation of the Greek New Testament, but this title actually represents an entire era of textual analysis that basically lasted hundreds of years, from the sixteenth to the nineteenth century, where people repeatedly concluded that this is the way the text should be. (Please keep in mind to review the summary of these many Textus Receptus editions in the Bibliography under “GNT”).

Although we may know much of the details which they used to draw their conclusions, we certainly do not know everything that went into making decisions in compiling the Textus Receptus. Do we fully know why they affirmed ei mē? Could there have been other evidence that they considered which we do not know about? We at least know that today Variation #1 “has current support from the marginal note in Codex Leicestrensis, a number of early quotes from church leaders, and most every Latin copy (from ancient to modern) made from much older copies of the Greek New Testament.” This may not seem like much current evidence to many people, but it is at least worth considering.

While many people blame Variation #1 on the Greek compilers in the 15 and 1600s as though they “invented” this variation, the fact is that it is very clear that this version of the exception existed long before any of this took place.

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Most people today have quickly dismissed this without much sober consideration, and (as can be expected) have automatically assumed that because modern scholarship doesn’t agree with it anymore, it must be wrong. Perhaps we can say that they did make many mistakes when compiling the “Textus Receptus,” but in any case, people often criticize it with much more presumption than is warranted.

People today have almost entirely dismissed Variation #1 and supposed that it was obvious that Variation #2 was the authentic text. Especially because there are many other works that energetically defend Variation #2 there is not much we need to add to this for the purposes of this book. Simply put, there are currently far more Greek texts that support it, and if you are just seeking to simply translate verse 9, its prohibition on divorce for prostitution is natural enough to understand. However, we do have a significant need to address Variation #1 since most people have very quickly dismissed it today without serious consideration of what evidence supports it and its realistic implications.

>> Add: (from the very ancient “Old Greek” copies to the Latin Vulgate itself, to the Clementine Vulgate and even Nova Vulgate as well)

It becomes critical to understand Variation #1 when we recall that Variation #1 is the primary exception which everyone has initially used to justify divorce and remarriage (especially during the Protestant reformation). But before we can consider the more critical, moral implications of this ‘exception,’ we need to first understand what evidence would support it to begin with.

Beyond a general negligence,

On the other hand, there are alternative Greek source texts that would read like this previous interpretation, without “uncompounding” a compound word.

Historically we would tend to be more familiar with the “The Textus Receptus” since this is the Greek source text used by the King James Version and all such translations in this “textual tradition.” But “The Majority Text” is a slightly different Greek source text to translate from, rather than the “The Textus Receptus” (Received Text). When it comes to Matthew 19:9, “The Textus Receptus” (KJV Greek Text) says, “ειμη” (“If” compounded with “not” that make “except” or “only”) while the majority of the Majority Text documents that we have today simply say “μη” (“not”). This is also consistent with the other famous (or infamous?) source texts known as the Alexandrian text types (for example, that which NIV and most other modern versions use today).

The Latin Vulgate and Other Latin Versions Consistently Support Ei Mē

The Latin Vulgate was compiled, written, and revised in the early 400s when Latin was becoming the new dominant language of the Roman Empire, and this is what it has for the exception in Matthew 19:9:

Mat_19:9 Vulgate dico autem vobis quia quicumque dimiserit uxorem suam nisi ob fornicationem et aliam duxerit moechatur et qui dimissam duxerit moechatur

Here the Vulgate very clearly reaffirms Variation #1 with the Latin word, nisi, which is the direct equivalent of ei mē from Greek. And do we really realize that this was the nearly universal Matthew 19:9 text which became the standard for all of christendom? – Not that christendom is a good thing by any means, but you would think, being under the direct commission of Pope Damasus I (382 AD) to complete this project (especially for the Gospels), that Jerome should have had enough textual resources and effort to get a reasonable approximation for the generally accepted version of the Greek New Testament of their times before approving of the Latin, especially when dealing with such a defining and distinctive Christian teaching as divorce and remarriage!

And are we aware of how critical of a work the Latin Vulgate was?

Jerome’s initial commission for the Vulgate was the Gospels, and he was particularly instructed to verify and correct their current Latin text with the oldest and most reliable copies of the Greek, and it is this work which became the standard, and it is this work which echoes a crystal-clear nisi in Latin from its Greek equivalent, ei mē. But it is evident that this “judgment call” probably did not alarm anyone, because even if you go to the very earliest Latin versions of Matthew 19:9 that we have, which date as early as the 300s, you still basically get the same exception –

Mat_19:9 Vercellensis …NISI OB CAUSA FORNICATIONIS…

Codex Vercellensis, dated around the 300’s AD

In fact, basically every major version of the Latin has this nisi-exception, from the most ancient texts to those still officially in use today in the Catholic church! This includes the Old Latin versions, like Codex Vercellensis (which we just saw) and many others such as Codex Veronensis (dated around the 3 or 400s AD), as well as the Latin Vulgate itself (early 400s) [Latin: Versio Vulgata], the Clementine Vulgate (1592 – the official, re-standardized revision of the Latin Vulgate), the current Nova Vulgata (since 1979), and numerous others which we probably don’t have to list. It seems like the Latin has been a consistent witness to Variation #1 since very ancient times.

[Reminder note: All of these Latin versions are documented later in this appendix under, “The Latin Vulgate, and Other Latin Versions” (etc.) and “Raw Data – The Latin Vulgate Affirms ei mē in Matthew 19:9”]

http://en.wikipedia.org/wiki/Clementine_Vulgate

http://vulsearch.sourceforge.net/html/index.html

http://en.wikipedia.org/wiki/Nova_Vulgata#Nova_Vulgata

Vulgate, Mat 19:9 – A Simple, Basic Comparison Proves that Nisi (Latin) Directly Equals Ei Mē (Greek)

Consider how naturally and clearly we can see the Latin nisi correlating to the Greek ei mē:

A Linguistic Guide to Exception-Variations – Greek, Latin, English

2 Variations in 3 Languages	Variation #1	Variation #2
Greek	εἰ μὴ (ei mē)	μὴ (mē)
Latin	nisi	non
English	except-only [lit. if + not]	not

Note 1: When you combine if + not in Greek and Latin it produces a compound that usually means something like except, or only (while this often does not hold true in English).

Note 2: In Latin, if you drop the “if”-word, “si,” (as in Variation #2) then you basically have to convert the form of the “not”-word from “ni” to “non.” – the most ancient and the most official versions do not have non, but nisi.

Most ancient Greek copies available today have Variation #2, but most ancient Latin copies have Variation #1.

A Closer Look at Variation #1 in Latin

Greek	εἰ	μὴ	εἰμὴ (ei mē) – if not = except, only
Latin	si	ni	nisi – if not = unless, except, only
English	if	not	If not [does not usually mean “only” in English]

Notice that the Latin does not stop with simply saying “not” [see Note 2], but that it includes an “if”-word – “si.” This means that the Latin does not align with the negation (“not”) in Variation #2, but that it clearly agrees with the “only” in Variation #1. – Because the Latin is nisi, we can be sure that it represents ei and mē (“only”) in Greek.

[That is, “nisi” (Latin) = “εἰμὴ” (Greek); “nisi” (Latin) does not = “μὴ” (Greek)]

Vulgate, Mat 19:9 – Straightforward Statistics Prove that Nisi Equals Ei Mē

Perhaps we have already proven that nisi (Latin) directly equals ei mē (Greek), but there are more confirming proofs to consider:

I thoroughly analyzed every occurrence of nisi* in the entire Latin Vulgate New Testament, and found it used 126 times throughout 121 verses. Based on all of my research* in considering every time nisi is used, there is not one case in the entire New Testament where the Vulgate ever translates mē as nisi. Because nisi is present in Latin for Mat_19:9, then we can be sure that the exception in Greek did not simply have mē (“not”) as Variation #2 does, because the very thought of representing mē as nisi does not ever occur even once in the entire Vulgate New Testament. Whatever Greek text Jerome had, he understood that “ei mē” should be translated as nisi in Mat_19:9 as Variation #1 has it.

The only reasonable understanding is that because nisi is in Latten, it is evident that ei mē had to be somewhere in whatever Greek the Old Latin versions were based on, and evidently also whatever Greek Jerome and or his successive translators were using to revise it on the oldest and most accurate Greek texts. We can be virtually certain of this, with the evidence of 120 other confirming verses. The Latin Vulgate very clearly affirms ei mē as the exception for Mat_19:9 (Variation #1), and this is consistently reaffirmed by the much older Latin versions which preceded it.

[* Note: All of these statistics are thoroughly documented later in this appendix under, “Raw Data – The Latin Vulgate Affirms ei mē in Matthew 19:9”]

>>

out of 121 verses where the Latin Vulgate uses the word nisi in the New Testament

Ei mē was considered authentic by countless ancient Latin versions made from ancient Greek texts, including the official Latin Vulgate.

Latin Summary

We can see from all of this that there is indeed a very old witness to the “ei mē” or “except only” in Matthew 19:9, and perhaps this indicates that it is the most correct textual variation since it is actually the only version of that text that agrees with the immediate and extended context.

Vulgate, Mat 19:9 – The Dictionary Definition Proves that Nisi Equals Ei Mē

This Latin word “nisi” means basically the same thing as the Greek “εἰμὴ” (except-only):

Nisi

CONJ -

if not; except, unless;

(Latin to English Dictionary v1.97, users.erols.com/whitaker/words.htm, emphasis added)

This word has also made its way into English, such as the legal term, “Nisi prius,” where “Nisi” is again being used as a type of except-only, comparable to the Latin use in Matthew 19:9.

Vulgate, Mat 19:9 – People Who Pay Attention to Latin Prove that Nisi Equals Ei Mē

Some Catholics and even Protestants have noticed that nisi in the Latin Vulgate does not support the negation which is commonly accepted today in Variation #2, and have changed their Latin “nisi” (except-only) into “non” (not) in order to shift their preference from Variation #1 to Variation #2. One such Catholic said,

“…Looking at my Greek and Latin New Testament, I note that our teacher made us change ‘nisi’ (except), in the Latin to ‘non’ (not).”

http://forums.catholic.com/showthread.php?t=115508

Quote reaffirmed 8/27/11

http://forums.catholic.com/showthread.php?t=115508

\/

http://books.google.com/books?id=yvfUAAAAMAAJ&pg=PA144&lpg=PA144&dq=%22non+ob+fornicationem%22&source=bl&ots=6wsi1ZmgmP&sig=rb3u_NE5nEjBuXsC4Ptdk1mkDIQ&hl=en#v=onepage&q=%22non%20ob%20fornicationem%22&f=false

8/25/11

This is consistent with numerous people who would like to revise their Latin from Variation #1 to Variation #2, but in doing so they have to admit that their Latin copies, even their vary ancient ones, have originally had the Latin version of ei mē from Variation #1. We see from repeated statements like this that attentive Latin speaking people recognize that nisi (in Latin) is definitely representing ei mē (from Greek).

Vulgate, Mat 19:9 – Nisi Shows That Ei Mē is a Very Ancient Version of the Matthew 19:9 Exception

I have brought up all of this Latin to show that, though some have reported that the oldest copy of the New Testament with the Matthew 19:9 “except-only” is no older than 1,000 years after Christ, we can see here that the Latin Vulgate has this exception, and it was compiled and refined from Greek into Latin by Jerome around 382-405 AD, and at that, Jerome himself being explicitly commissioned, reportedly spent his greatest care and attention to the Gospels (as his initial and primary commission), personally considering the oldest, and most accurate texts that he could find, and the Latin nisi shows that the texts that he considered the oldest and best had this exception in them somewhere.

Whether or not you trust Jerome as a person (which I do not) we have very strong evidence that the text which he had before him that seemed to him to be the oldest and most reliable had the exception (“ειμη”) somewhere as we have it in the Greek Textus Receptus today. And even if you don’t trust Jerome’s judgment, we should at least consider that most all of the other ancient Latin versions reaffirm this same exception, including those dated from the 300s.

All of this certainly does not prove that Variation #1 is definitely the original variation, but it does show that our current evidence almost certainly does not stack up the same way as the evidence which Jerome had, or the others who did Latin versions before him. It is not logical or rational (as some do) to make our decision on which variation is authentic by simply ignoring the apparent evidence which we no longer have, and pretending that it never existed just because we no longer have numerous copies of it in the Greek language.

[Reminder note: All of these Latin versions are documented later in this appendix under, “The Latin Vulgate, and Other Latin Versions” (etc.) and “Raw Data – The Latin Vulgate Affirms ei mē in Matthew 19:9”]

A Number of Early Church Quotes Support Variation #1

We are about to look at three notable quotes from early church leaders in Greek that support the Latin versions we have just considered. If we consider early church quotes along with the Latin versions, then we have very ancient support for Variation #1 in Latin and Greek.

Clement of Alexandria¹ (150 – 215 AD) Supports Variation #1

Note: a number of other quotes are covered later under, “Clement of Alexandria… Additional Quotes.” (This is in one of the “Raw Data” sections).

“πλὴν εἰ μὴ ὲπὶ λόγω πονηείας”

This quote is according to the very analytical Greek compilations of the New Testament² by a well known Greek “scholar” named Griesbach³ and is also listed by another well known Greek “scholar” named Tischendorf ⁴. (I have not yet personally been able to get a hold of Clement of Alexandria’s writings in Greek to verify this quote).

[(1) Titus Flavius Clemens Alexandrinus, fl. was a subtle heretic within the early Church who led a major school in Alexandria. I am only referencing him inasmuch as he may say things that might preserve important considerations. He apparently said these things ~189-215 AD?

(2) The technical and very “scholarly” notes that I am referring to are usually called a “critical apparatus,” and are often used in critical compilations of the GNT to compile, document and compare all of the notable textual variations for each phrase, verse, or passage.

(3) Johannes Jacobus Griesbach (Johann Jakob Griesbach), (1745 – 1812) – Novvm Testamentvm Graece, Vol. 1, Editio Secvnda (Second Edition), 1809, on Mat_19:9 (p. 84);

(4) Lobegott Friedrich Constantinus (Constantin) (von) Tischendorf (1815 – 1874) – Novum Testamentum Graece, Vol. 1, 1869, on Mat_19:9 (p. 114)]

Extra Matter (1)

532 – cwris logou porn. > readable text > χωρισ λογου πορν

et506 – plhn ei mh epi logw ponh > readable text > πλην ει μη επι λογω πονη

Somehow, this also pertains to a Caspar René Gregory, Ezra Abbot (p. 114, 1869)

Tischendorf’s Textual Apparatus: “(Clem — libere, et quaeritur quorsum spectet—532 cwris logou porn. et506 plhn ei mh epi logw ponh.).”*

- (Tischendorf lightly references this in the 1859 edition (p. 64), and similarly in the 1877 edition, (p. ?) – Tischendorf says, “item ς (= Gb Sz) praemisso ει cum minusc pauc …” (Novum Testamentum Graece, 1877)

http://en.wikipedia.org/wiki/Johann_Jakob_Griesbach

Extra Matter (2) – From McFall

Quote 1: “χωρισ λογου πορν”*

“Clement has this text in Potter’s edition, page 532. This Greek text is a modified form of Matthew 5:32.” (McFall, p. 11)

Quote 2: “πλην ει μη επι λογω πονη” [et⁵⁰⁶]

“Clement has this text in Potter’s edition, page 506. This creative combination (or paraphrase) of 19:9 and 5:32 is unique to Clement” (McFall, p. 11)

Note: This quote is said to be “unique to Clement” but the earliest Latin version we have is very similar to this. – Clement is not the only one who thinks the exception looks something like this.

* Sources and Explanations

see McFall, under “Tischendorf’s meagre evidence in support of Erasmus’s Greek text” (p. 10)

There is an “edition of his work by Iohannis Potterus (Oxonii, 1715)”

Apparently this is referenced in “Constantinus Tischendorf, Novum Testamentum Graece (8th ed.; Lipsiae: Giesecke & Deverient, 1869), 1:114.”

“John Potter, Archbishop of Canterbury. His edition . in two vols, was issued at Oxford in 1715, and is reprinted in Migne, P.G. vols. viii. and ix.”

http://books.google.com/books?pg=PR19&dq=Clement%20of%20Alexandria%20Johannis%20Potter&id=KxY6AAAAMAAJ&output=text

Origen (About 184/5 – 253/4 AD) Supports Variation #1

Origen Adamantius has a number of very important quotes to consider for the exception of Mat_19:9. I compiled the following quotes from a long, significant chunk of text in English and Greek. If you would like to see the entirety of this chunk of text, I have documented most of this text in the next section under, “Origen…Complete Quotes” (which is a section for “Raw Data”).

(1) “παρεκτὸς λόγου πορνείας” – ‘outside of, next to, [except] a word of prostitution’ – Origen quotes from Matthew five, showing that he is definitely familiar with this exception wording

(2) “τῷ λόγῳ τῆς πορνείας” – he then rephrase it as, ‘the word, of the prostitution.’ ‘the word’ – this is exactly like Deuteronomy 22 has it in the LXX.

(3) “ἢ μόνῃ πορνείᾳ” – he summarizes this as, ‘that one/only thing: prostitution,’ and then he gives a very important phrase…

(4) “ἐὰν μὴ ἐπὶ πορνείᾳ” – This is almost the exact same wording as Variation #1 – “ἐὰν” is essentially the same word as “ει,” except that it is a slightly clearer way of saying “only prostitution.” Lit: ‘if it is not maybe upon prostitution’ – this “ἐὰν” (if it is…maybe) just about always means “only” in Greek.

[Note 1: I have personally gathered these quotes after hours of sifting through such texts.

Note 2: Origen was a subtle heretic like Clement of Alexandria who discipled him. I am only referencing them inasmuch as they may say things that might preserve important considerations]

“Basil the Great”¹ (329-379 AD) Supports Variation #1 – Beyond the Early Church

A number of people² have reported that (after the Nicene apostasy) Basil said…

“εἰ μὴ ἐπί…”

Although I’ve not yet personally been able to verify this Greek text, it is repeatedly reported by a number of sources².

[(1)“Basil the Great” (329-379 AD) was a 4^th century bishop.

(2) See:

(2-A) McFall, under “Tischendorf’s meagre evidence in support of Erasmus’s Greek text” (p. 10);

(2-B) Basil, “writes the ‘exception’ phrase in 19:9 as εἰ μὴ ἐπί (except for), in contrast with the simple μὴ ἐπί (excluding)”

http://www.tyndalehouse.com/tynbul/library/TynBull_2002_53_1_05_Guenther_ExceptionPhrases.pdf

Retrieved early 2011;

(2-C) As always, I deeply appreciate it if you find any other sources which may help with this point.]

Apparently another source where I can Find This?:

“Basil the Great (Basilius Magnus), bishop of Caesarea (AD 329-379), and “eth” (ethica) is a reference to Moralia in volume 2, pp. 230-323, Operum eius editionem Benedictinam curavit Iulianus Garnerius (3 vols; Paris, 1721-1730).”

Ei Mh in Latter Documents

The following documents are much later manuscripts then some of the others we’ve used, but they are worth mentioning here because some where made and copied before the printing press, before Erasmus, and before the TR, and Protestantism.

12/20/22 I got an email that said,

“Here is my contribution to your research: a comprehensive list of 'ei me' in the exception clause of Matt. 19:9 in Minuscule Greek New Testament Manuscripts. There are only 20 of them in a little more than 1600 mss. That is: it is only in 1% of them - 99% - not there. Amazing eh? XD.

Just today, I found your website and I've been going over your work.

Well done. 

Sincerely

Robert Crawford…”

Here is his chart sent as an email attachment called “Matt.19-9-ei-minuscules-updated.odt”

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

To: Josiahs Scott (I'm enjoying and appreciating your work on 'Exception Clause Research)

Table E Updated - Dec., 2022

A List of Minuscule Greek New Testament Manuscripts

that Contain the Greek Word ' ει '

in the Infamous 'Exception Clause' of Matthew 19:9

	Gregory-Aland Greek Manuscript Number	MS Date	Notes
1	989	12th Century	The ει is present as an abbreviation symbol; not as the printed letters.
2	904	1360 C.E.
3	1082	14th Century	The ει is present as an abbreviation symbol; not as the printed letters.
4	149	15th Century	The ει is present as an abbreviation symbol; not as the printed letters.
5	525	15th Century	The ει is present as an abbreviation symbol; not as the printed letters.
6	69	15th C.E.	The ει is present in a marginal addition. It is not in the main text of the Manuscript.
7	724	1520 C.E.
8	2737	1559 C.E.
9	296	16th Century
10	861	16th Century
11	372	16th Century
12	1239	16th Century
13	2488	16th Century
14	289	1625 C.E.
15	963	1636 C.E.
16	1629	1653 C.E.	newly discovered from a MSS scanned after the first edition of this book.
17	1303	1660 C.E.
18	956	17th Century	The ει is present as an abbreviation symbol; not as the printed letters.
19	1325	1724 C.E.
20	1640	18th Century
	- end -

from:

https://archive.org/details/word-frequency-study-of-matt19-9/

Crawford, Robert. A Word-Frequency study of Matthew 19:9 using all Available Greek New Testament Manuscripts. Pebble in your shoe Publishing, Chamberlain, South Dakota (SD), USA, 2021.

Note: This is a Public Domain, first edition, (version: 1.2). I'm currently working on a second edition which will be an: updated, corrected, and expanded version of the first edition.

sincerely

Robert Crawford

…

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

Raw Data – Textual Variations of the Exception in Mat_19:9

Important reminder: These are my personal notes (“Raw Data”) on the textual variations in Mat_19:9. They have very little to do with an answer I am providing for these questions, but rather, they are the mass-documentation of technical facts which I use for the bases of everything that is explained in my book in the section entitled, “None of the Source Text Variations of Matthew 19:9 Permit Remarriage” – None of the documentation that I am presenting here in this “Exception Clause Research” should be understood outside of the context of how it is thoroughly covered in my book.

> ANF quotes

> Does Divorce Dissolve Marriage?

> I need to see Papyrus 25

Purpose

This section seeks in many ways to have a clear and thorough documentation of all of the notable textual variations on Mat 19:9.

Background Explanations

· Many of the things you can see in the following summaries are primarily my own “clarification notes” concerning these textual variations from the many resources I have studied and compiled

· I am currently in the process of confirming/ verifying, and documenting, all of the following quotes and references that I have cited here as much as possible.

· I am also currently in the process of greatly enhancing and expanding these notes, including gathering images of the original texts that may be available

> Ad one day?:

Initially based on some leads referenced by Mr. McFall,

which I am

* See these links for more:

(1) Main Website

http://www.btinternet.com/~lmf12/

(2) Main Paper on divorce and remarriage

“THE BIBLICAL TEACHING ON DIVORCE AND REMARRIAGE”

http://www.btinternet.com/~lmf12/DIVORCEMcFALLview.pdf

The four main families are the Byzantine, Caesarean, Egyptian and Western

Byzantine > Caesarean

Egyptian + Caesarean > Western

--

p. 44: C:\Program Files (x86)\e-Sword\Codex_Sinaiticus\Sinait_TR_Collat.pdf

Some Explanations for Understanding Textual Variations

The Technical Nature of this Analysis

You cannot fully and thoroughly analyze all the countless textual variations in the New Testament using the most critical and helpful of the tools available today without learning another language of technical terminologies. Because I take this research very seriously, I am trying to be as thorough as practically possible, and because of this, this section documenting my research on textual variations on Mat_5:32 and 19:9 is necessarily very technical, until God may possibly help me make it clearer whenever He may be willing. Most of the following documentation is what I have compiled for my own research notes on this issue, but I have tried to help most people understand them whenever I am able to compose a practical way to help the average reader partly somewhat understand what I have documented here.

Source Text Variation Tools and Resources

Looking at and Organizing Information about source text variations from different tools and “Textual Apparatus’”

Tools I have used:

· I initially considered and summarized the variations referenced in Mr. Leslie McFall’s paper, “The Biblical Teaching On Divorce And Remarriage”

· I used a “Textual Apparatus” called “Manuscripts of the NT” as seen on http://www.laparola.net/program/

· I have also partly referenced, “A Student's Guide to New Testament Textual Variants” as seen on http://bible.ovc.edu/terry/tc/index.htm

What I have Done:

· I have organized the raw technical data (and a few important quotes) from these resources and put them under titles that pertain to this analysis

· I have sometimes added linking to better explain the abbreviations that they use

· I have made a few [insertions] when appropriate

What Do the Abbreviations Mean?

For “A Student's Guide to New Testament Textual Variants” see: http://bible.ovc.edu/tc/layabbre.htm

Some of these abbreviations overlap into the symbols used by the other resources I have used here, and some of them are different.

> Also see: http://www.skypoint.com/members/waltzmn/Manuscripts1-500.html

A Technical Summary Of Textual Variations For Mat_5:32 – From A “Textual Apparatus”

The Main Issue in Mat_5:32 – The Second Half of the Verse

Some sources omit the second half of Mat_5:32 that says, ‘whoever marries her who is divorced commits adultery.’ – this saying is confirmed in many other places in Scripture (see: Mat_5:32; Mat_19:9; Mar_10:10-12; Luk_16:18) so it is authentic no matter how you look at it, but here we are simply considering the sources that omit it from Mat_5:32 for one reason or the other and comparing them with the sources that support the second half of this verse.

Sources That Support The Second Half Of Mat_5:32 (With Slight Variations)

καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται] (א* ἄν and μοιχατε) א^c E K (L 579 1241 γαμήσει) W Δ (Θ 2148 ἄν and γαμήσει) Π Σ 0250 f1 (f13 565 700 1009 1071 1230 1242 1243 ἄν) 22 28 33 157 180 205 597 892 1006 1010 1079 1195 (1216 omit ὃς) 1292 1342 1365 1424 1505 (1546 omit ἐὰν and γαμήσῃ) 1646 2174 Byz Lect (l⁹⁵⁰ l¹⁷⁶¹ ἄν) it^h syr^h cop^mae cop^bo goth arm eth^ro eth^pp (eth^ms?) Basil Chrysostom [WH]

καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται] (see Luke 16:18 ) B (828 l¹⁸⁴ καὶ ὃς) l¹⁸⁵ l¹⁵⁷⁹ (geo) slav Origen

καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται or καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται] it^aur it^c it^f it^ff1 it^g1 it^l vg syr^c syr^s syr^p (syr^pal) cop^sa

omit] D 64 it^a it^b it^d it^k Zeno Chromatius Augustine^1/2 Speculum mss^{according to Origen} Greek and Latin mss^{according to Augustine}

Sources That Omit The Second Half Of Mat_5:32

Some of these (minority) examples are documented a little later.

Other Smaller Textual Variations in Mat_5:31-32

These do not greatly affect the second half of the verse:

πᾶς ὁ ἀπολύων] א B K L M W Δ Θ Π f1 f13 22 33 157 372 517 565 700 892 1071 1424 pm it^aur it^c it^f it^ff1 it^l vg syr^p syr^h syr^pal cop^sa arm WH

McFall Says, “This has the support of B L D 1. 33. K M Vulg c. f. ff¹. g². l. m. Syr^pal, ^hcl Goth Arm Eth. But the rest of the evidence, including the versions, support the MT reading oς an apolush which includes: a D U 2 579 28 346 Syr^cur, Syr^sin, Sahidic and Bohairic. Nestle-Aland adds “pm” to this list.”

The use of “pm” in the critical apparatus to represent the MT reading here is misleading, because the MT is not “divided in fairly equal strength between two (rarely three) variant reading” as pm has been designated to convey.

Von Soden’s apparatus shows that the MT reading is undivided, though, strangely, Hodges & Farstad’s siglum indicates that the Majority Text witnesses are about three-quarters in support of their printed text”

> for they use M (not M-pt) instead of the Gothic M (˜), yet Hodges and Farstad’s

text was created from von Soden’s apparatus.

[McFall, APPENDIX D, “TEXTUAL NOTES ON MATTHEW 5:32 & 19:9,” “Assimilation in Matthew 5:32”]

ὃς ἄν ἀπολύσῃ] D E G S U V Ω (0250 ὅστις) 28 579 1010 Byz it^a it^b it^g1 it^h it^k syr^s syr^c? cop^sa(ms) cop^bo geo Origen ς NR CEI ND Riv Dio TILC Nv NM

μοιχευθῆναι] WH

μοιχασθαι] Byz ς

For v. 31:

δέ] NR CEI ND Riv TILC Nv NM

δέ ὅτι] Byz ς Dio

A Technical Summary Of Textual Variations For Mat_19:9 – From A “Textual Apparatus”

The First Issue in Mat_19:9 – The Exception Wording

The primary exception wording in this verse has a significant number of textual variations. (1) Most of them say, “not for prostitution,” (2) a few of them say “except for a word of prostitution” (i.e. to varying degrees, they have part or all of Mat_5:32’s exception in Mat_19:9) and (3) yet others say “if not”/ “only” “for prostitution” – this last one has been used and quoted numerous times throughout history (and used by the KJV and many other “traditional” versions), yet ironically, it has less textual evidence left today compared to texts that say, “not for prostitution”.

The first part of my summary here does not yet cover every text that support ei mē, because I have not been able to find anyone who has summarized this textual evidence adequately. As a result I have had to personally search over countless hours to locate the texts that support this reading and have documented some of the examples of this later.

The Second Issue in Mat_19:9 – The Second half of the Verse

Some sources omit the second half of Mat_19:9 that says, ‘whoever marries her who is divorced commits adultery.’ – this saying is confirmed in many other places in Scripture (see: Mat_5:32; Mat_19:9; Mar_10:10-12; Luk_16:18) so it is authentic no matter how you look at it, but we are simply considering the sources that omit it from Mat_19:9 for one reason or the other and comparing them with the sources that support the second half of this verse.

Sources that Support “Not Upon Prostitution”

μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην] א C E F G H K L (W omit καὶ) Z Δ Θ Π Σ 078 28 157 180 205 565 579 700 892 1006 1010 1071 1079 1195 1230 1241 1242 1243 1253 1292 1342 1344 1365 1424 1505 1546 1646 2174 (28 1009 2148 l²²⁶ l⁸⁰⁵ l⁸⁵⁴ l⁸⁷¹ γαμήσει) Byz Lect (l²²⁶ πορνείας) (l¹⁶⁶³ πορνείαν) it^l vg syr^s syr^p syr^h arm eth^pp eth^ms? geo Basil Jerome (ς εἰ μὴ) WH

(1) McFall Says,

“This evidence will include: a A ˜ W C* Q D P K L N U 2 28 (69mg) 118 157 565 579 700 1071 1424 plus

some versional evidence not recorded in the apparatuses, presumably Eth Goth Arm Syrsin. In this

case Nestle 27th goes with the MT as probably the reading of the original text.”

[McFall, APPENDIX D, “TEXTUAL NOTES ON MATTHEW 5:32 & 19:9,” “Assimilation in Matthew 19:9”]

(2) For what it’s worth: “A Student's Guide to New Testament Textual Variants” – might include ei mē?

EVIDENCE: S C³ K L W Delta Theta Pi 078 28 565 700 892 1010 1241 Byz Lect one lat vg syr(s,p,h)
TRANSLATIONS: KJV ASV RSV NASV NIV NEB TEV

\/

Sources that support “Not upon Prostitution” + Make her commit adultery

μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην, ποιεῖ αὐτὴν μοιχευθῆναι] C* (N omit καὶ γαμήσῃ ἄλλην) 1216

Sources that support “only upon Prostitution”

Since these other resources have not done this, I have started to document this as documented previously in this appendix.

The only (vary insufficient) evidence that people usually give for this is: “(ς εἰ μὴ)” – and this does not say much as to what original, ancient documents support the ei mē

The main sources seem to include…

· Quotes from Clement of Alexandria

· Quotes from Origen

· At least one Quote from Basil the Great

· Especially: The majority of all Latin Translations of the New Testament (from ancient to modern)

Tertullian in Latin? (see Griesbach)

“Marcion. 4, 34” (see Griesbach)

“|| Habet Tert. || et si aliam duxerit, moechatur s. adulterium committit” (see Griesbach)

Sources that Purely Support Mat_5:32’s Exception in Mat_19:9

παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχᾶται] (see Matthew 5:32 ) p^25(vid) B 0233 f1 l⁵⁴⁷ it^ff1 (syr^pal) cop^bo eth^TH slav Origen Cyril

(1) McFall Says, “If we combine the textual evidence from Tischendorf and Tregelles for the replacement of μὴ ἐπὶ πορνείᾳ with παρεκτὸς λόγου πορνείας, and ignore the surrounding context, the evidence is as follows:

BDC^c 1. 1582. 33. 13. 69*. 124. 788. 346. a.b.c.e.ff^1.2.g¹.h.m. [=Old Latin MSS] (c d ff^1. m = excepta causa adulterii; MS e = praeter causam forncationis; MSS a b f ff^2. g^1. h q = nisi ob causam fornic. Item Aug excepta causa fornicat., nisi ex causa forn., nisi ob causam forn.; Tert^{bis libere} om mh ep. porn., item Athenag^{leg 33}) syr^cur sah boh cop Orig. iii. 647^c. 648^a.c. 649^b. (Clem ⁵³³ cwriς logou porn.) Bas^eth Chr (et.^{mo 6}).”

[McFall, APPENDIX D, “TEXTUAL NOTES ON MATTHEW 5:32 & 19:9,” “Assimilation in Matthew 19:9”]

(2) For what it’s worth: “A Student's Guide to New Testament Textual Variants”

p^25vid B f1 one Lect one lat cop(north)

This textual variation is partly noted in the footnotes of:

ASVn RSVn

Compare Griesbach’s list of evidence for this and other variations (starting at the bottom left corner of page 85):

http://books.google.com.au/books?id=BLk9AAAAIAAJ&dq=graece&pg=PA85#v=onepage&q&f=false

Sources that Confuse and Mix Mat_5:32’s Exception Together with Mat_19:9’s Exception

παρεκτὸς λόγου πορνείας καὶ γαμήσῃ ἄλλην] (see Matthew 5:32 ) D f13 33 (597) l¹⁸⁴ l¹⁰¹⁶ it^a it^aur it^b it^c it^d it^e it^f it^ff2 it^g1 it^h it^q it^r1 vg^mss (syr^c) cop^sa (cop^bo(ms)) cop^mae eth^ro? Origen^lat Chrysostom Speculum

(1) McFall Says, “MS D, 33, f¹³ Sahidic, and possibly Syr^cur, plus some lesser known Greek MSS have a hybrid text. These have the first three words in agreement with MS B (parektos logou porneia) but accept the MT text in place of the rest of MS B. This hybrid text is unlikely to be the autograph text.”

[McFall, APPENDIX D, “TEXTUAL NOTES ON MATTHEW 5:32 & 19:9,” “Assimilation in Matthew 19:9”]

(2) For what it’s worth: “A Student's Guide to New Testament Textual Variants” (emphasis added):

“whoever divorces his wife, unless it is a matter [word]… of fornication, and marries another, commits adultery.”

D f13 33 most lat syr(c) cop(south)

παρεκτὸς λόγου πορνείας καὶ γαμήσῃ ἄλλην, ποιεῖ αὐτὴν μοιχευθῆναι] (see Matthew 5:32 ) syr^pal

For what it’s worth: “A Student's Guide to New Testament Textual Variants” (emphasis added):

“whoever divorces his wife, unless it is a matter [word] of fornication, and marries another, makes her commit adultery”

syr(pal)

Others

For what it’s worth: “A Student's Guide to New Testament Textual Variants” (emphasis added):

“whoever divorces his wife, except for fornication, and marries another, makes her commit adultery”

C* 1216

This textual variation is partly noted in the footnotes of:

NASVn

Notes

Note 1: the Greek words behind, “unless it is a matter [word] of fornication” and “makes her commit adultery” are from the exception in Mat_5:32

Note 2: For many of the English references here it is unclear whether the word “except” represents sources that support “only” upon prostitution or “not” upon prostitution:

Sources that Support the second part of the verse in Mat_19:9 (with small variations)

μοιχᾶται καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται] E F G H K Z 28 157 180 205 597 700 892 1006 1071 1242 1243 1292 1342 1344 1365 1646 2148 2174 Byz Lect ς WH^mg

μοιχᾶται καὶ ὁ ἀπολελυμένην γάμων μοιχᾶται] N O W Y Δ Θ Π 078 0233 f13 33 (565) (579 ἀπολελυμένην ἀπὸ ἀνδρός) 1009 1010 1079 1195 1230 1253 1424 1505 l¹⁸⁴ l⁵⁴⁷ (it^aur it^c it^f it^q vg syr^p syr^h cop^bo arm eth geo slav γαμήσας or γάμων) NR^mg ND Riv^mg Dio

καὶ ὁ ἀπολελυμένην γάμων μοιχᾶται] (see Matthew 5:32 ) (B γαμήσας) C* f1 1216 syr^pal cop^bo

ὡσαύτως καὶ ὁ γάμων ἀπολελυμένην μοιχᾶται] p²⁵ (cop^mae)

(1) McFall says,

“The evidence for including the text is: B Z ˜ (= EFGHMYW) K U 078 700 28 157 1071 Vulg.

c.f.g2.m.q. sypal. hcl syJer bo Arm Eth Baseth Dampar (Tert potius ad 5:32).

The evidence for a very slight variation on the ˜-text (reading gamw~n for gamh&sav but

keeping the rest of the verse the same) is: W C* N Q D P 33 1424 565 1 2c 118 1582 13 124 788 346

(579). This evidence should be added to B Z ˜ making a very strong case for including verse 9b,

otherwise how does one explain the wide diversity of manuscripts and versions (Old Latin, Vulgate,

Syriac, Armenian, Ethiopic and Bohairic) in support of it?”

[McFall, APPENDIX D, “TEXTUAL NOTES ON MATTHEW 5:32 & 19:9,” “The omission of Matthew 19:9b” (p. 79)]

(2) For what it’s worth: “A Student's Guide to New Testament Textual Variants”:

NOTES: "adultery; and the one who marries a divorced woman commits adultery."
EVIDENCE: p²⁵ B C* K W Delta Theta Pi 078 f1 f13 28 33 565 700 892 1010 Byz Lect some lat vg syr(p,h,pal) cop(north)
TRANSLATIONS: KJV ASV RSVn NASVn NEBn

COMMENTS: Some copyists added this clause with several variations of grammar from Matthew 5:32

Sources that Omit the second part of the verse in Mat_19:9

McFall says,

Combining the evidence from Nestle 27th, Tischendorf and Tregelles for the omission, this

comes to: a C3 D S L 2* 69 1241 pc it a.b.e.ff1.2.g1.h. sys.c sa boms.

And again he says,

The most obvious cause of the omission was homoioteleuton (h.t.) for which Codex Sinaiticus

(Aleph) is famous (or rather, infamous). A homoioteleuton error can occur when two words have

similar endings, and the term is now used for similar beginnings as well.

ejpi; porneiva/ kai; gamhvsh/ a[llhn moica'tai (32 letters)

kai; oJ ajpolelumevnhn gamhvsa" moica'tai (31 letters) (omitted by h.t.)

Levgousin aujtw'/ oiJ maqhtai; ∞aujtou'fi eij

“There is no unequivocal example where the Majority Text has imported lines of text from anywhere in the Gospels, whereas we have a clear example where the Egyptian text has done so.

Compare the importation of John 19:34 into Matthew 27:49 where it has created an historical blunder (aBCLUG pc vgmss mae)(see the next section on this blunder). Compare also the importation of Mt 5:32b into Mt 19:9a by B which no printed text has adopted as the original text.”

[McFall, APPENDIX D, “TEXTUAL NOTES ON MATTHEW 5:32 & 19:9,” “The omission of Matthew 19:9b” (p. 79)]

Other Variations

καὶ γαμήσῃ ἄλλην] (see Mark 10:11 ) 1574

μοιχᾶται] א C D L S 2* 69 209* 828 1241 1546 l²⁵³ l³⁰⁵ l⁸⁴⁵ l¹⁰⁷⁴ it^a it^b it^d it^e it^ff1 it^ff2 it^g1 it^h it^l it^r1 vg^ms syr^c syr^s cop^sa cop^bo(ms) Origen Chrysostom WH^text NR^text CEI Riv^text TILC Nv NM

For what it’s worth: “A Student's Guide to New Testament Textual Variants” (emphasis added):

TEXT: "adultery."
EVIDENCE: S C3 D L 1241 1546 many lat syr(c,s) cop(south)
TRANSLATIONS: ASVn RSV NASV NIV NEB TEV

Byzantine Majority

· The Byzantine Majority does not have an ei mē exception for prostitution, but instead it just has mē negation, excluding even prostitution for divorce.

· This is supported by Sinaiticus, (but not Vaticanus, since it has Mat_5:32’s exception in Mat_19:9)

· This is also confirmed by Papyrus 25, one of, if not the, earliest surviving Greek copies of Matthew 19 (4th century)

· McFall says, “25 …It should be noted that the Complutensian Greek NT, which pre-dated Erasmus’s edition but published later than his, does not have eί, which was noted by Albert Bengel (Io. Alberti Bengeli, Apparatus Criticus ad Novum Testamentum, 2nd ed., prepared by Philippo Davide Burkio [Tubingae, 1763], p. 127).”* (emphasis added)

[* see McFall, under “Tischendorf’s meagre evidence in support of Erasmus’s Greek text” (p. 10 – 2009)]

The primary “rival” for the Byzantine Majority text type is the Alexandrian texts:

http://adultera.awardspace.com/AA/Martini-Alexandrian.html

For more on Papyrus 25 see:

http://en.wikipedia.org/wiki/Papyrus_25

http://nttranscripts.uni-muenster.de/AnaServer?book01+736660+trcover.anv+view=vbyv

Erasmus – (& some similar texts) Abbreviated: ς (“sigma”)

> Called Erasmus 1516, but which printing is this?

Although he was a lawless, anti-Christian humanist, Erasmus was one of the earliest people to compile and print a critical Greek text for the Greek New Testament. But there is a big question: Why Does Erasmus’ Text Have ei mē in Mat_19:9? And why did so many people agree with this reading during the reformation and post reformation era, while no one seems to agree with it today (besides a few KJV-only people)? – this is the main question that no one seems to have answered so far in my research

Influence

McFall says, “ς = Erasmus’s editions,²⁵ and all printed editions up to the Elzevir’s edition of 1624 (which would include the 1550 edition by Robert Stephens²⁶).²⁷” *

“²⁵ Tyndale followed the second (1519) and third (1522) editions of Erasmus’s Greek text”*

[* see McFall, under “Tischendorf’s meagre evidence in support of Erasmus’s Greek text” (p. 10)]

The Latin Vulgate, and Other Latin Versions

As seen after this section, The Latin Vulgate clearly supports the ei mē exception in Latin (nisi), along with many other earlier and later Latin versions. (all of these are very early Latin translations of even earlier Greek texts).

[Note: As far as I understand so far, this is not addressed in depth by McFall, but I have documented this very definite fact below]

>>! search McFall for nisi

Codex Vercellensis ~ 300’s AD – Abbreviated: a, or 3

Note: As far as I know, this Latin Codex is not reasonably covered (beyond, I think, a few textual references) by McFall or most any other textual variation analysis for Mat_19:9 that I have seen so far

· One title says, “Sacrosanctus Evangeliorum Codex, By Eusebio (Santo, Obispo de Vercelli), Curia arcivescovile (Milán)” (as seen on Google Books [Emphasis added])

· Codex Vercellensis is an ancient Latin translation (“witness”) of the Greek, dated to the fourth-century (300’s)

· It is written in ‘Old Latin,’ which means it was written before Jerome’s Latin Vulgate in the 400’s

· It is the oldest known translation of the New Testament into Latin

· It omits the second part of Mat_5:32 & Mat_19:9

· Mat_5:32’s exception is the expected, “EXCEPTA CAU^VSA FORNICATIONIS” – “the exception of the cause of fornication” (Google Translate) – this correlates with the regular exception word in the Greek of Mat_5:32 : “παρεκτὸς” (parektos)

· In Mat_19:9, Vercellensis confirms ei mē [εἰ μὴ] (from Greek) with “NISI” (in Latin), just like the Latin Vulgate does with Mat_19:9

Note before reading

· The following format is as close as practically possible to the original, but there is a minimal variation in the shape of characters used in the original

· The original text was in columns (whereas the following text is not)

Mat_5:32 Codex Vercellensis* EGO AU^VTEM DICO VOBIS, QU^VICU^VMQU^VE DIMISERIT U^VXOREM SU^VAM, EXCEPTA CAU^VSA FORNICATIONIS, FACIT EAM MOECARI .

Retrieved 4/5/11

* Sources

Original Format Facsimile:

http://books.google.ca/books?id=uvf-uIfdaWkC&pg=PR84#v=onepage&q=fornicationis&f=false

More Readable Reprint:

http://books.google.ca/books?id=VV1HAAAAYAAJ&pg=PA5#v=onepage&q&f=false

(PDF: p.18; Original Format: Column 40 of Matthew)

Mat_19:9 Codex Vercellensis* DICO AU^VTEM VOBIS, QU^VICU^VMQU^VE DIMISERIT U^VXOREM SU^VAM, NISI OB CAU^VSAM FORNICATIONIS, ET ALIAM DU^VXERIT, MOECATU^VR.

10 Dicunt ei discipuli ejus Si sic est causa [same as v.3 in Latin] viri cum uxore non expedit nubere 1 1 Dixit autem

Retrieved 4/5/11

* Sources

Original Format Facsimile:

http://books.google.ca/books?id=uvf-uIfdaWkC&pg=PA102#v=onepage&q=nisi%20ob%20&f=false

More Readable Reprint:

http://books.google.ca/books?id=VV1HAAAAYAAJ&pg=PA24#v=onepage&q&f=false

(PDF: p.37; Original Format: Column 201-202 of Matthew)

Links

(1) Codex Vercellensis in a more Original Format with critical notes

http://books.google.ca/books?id=uvf-uIfdaWkC&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false

(2) A more readable reprint of the Codex Vercellensis

http://books.google.ca/books?id=VV1HAAAAYAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false

(3) A picture

http://www.katapi.org.uk/BibleMSS/Vercellensis.htm

(4) Wikipedia

http://en.wikipedia.org/wiki/Codex_Vercellensis

(5) Other Latin texts to consider, after 450 AD:

http://en.wikipedia.org/wiki/Codex_Colbertinus

http://en.wikipedia.org/wiki/Codex_Rehdigeranus

http://en.wikipedia.org/wiki/Stockholm_Codex_Aureus

http://en.wikipedia.org/wiki/Codex_Sangallensis_48

http://en.wikipedia.org/wiki/Book_of_Mulling

http://en.wikipedia.org/wiki/Codex_Brixianus

http://en.wikipedia.org/wiki/Codex_Usserianus_Primus

http://en.wikipedia.org/wiki/Codex_Monacensis

http://en.wikipedia.org/wiki/Codex_Usserianus_II

http://en.wikipedia.org/wiki/Codex_Vindobonensis_Lat._502

> In general see: http://en.wikipedia.org/wiki/List_of_New_Testament_Latin_manuscripts

Other Notes

Codex Vercellensis “was published by Irico (Milan 1748) and Bianchini (Rome, 1749), and is reprinted in Migne, P.L. XII, 9-948; a new edition was brought out by Belsheim (Christiania, 1894).”

http://www.newadvent.org/cathen/05614b.htm

Codex Palatinus ~ 3 or 400s – Abbreviated: e or 2

General

· Written in Old Latin

· “4th or 5th century Latin Gospel Book”

I have not been able to find a copy of this online yet

Places I looked

http://en.wikipedia.org/wiki/Codex_Palatinus

http://openlibrary.org/search?q=Codex+Palatinus

http://www.google.com/search?tbm=bks&tbo=1&q=Codex+Palatinus&btnG=Search+Books

http://www.csntm.org/Manuscript

Codex Corbeiensis II ~ 4 or 500s – Abbreviated: ff² or 8

General

· “5th or 6th century Latin Gospel Book” [4 or 500s]

· “Western text-type”

I have not been able to find a copy of this online yet

Places I looked

http://www.google.com/search?q=Codex+Corbeiensis+II+&tbm=bks&tbo=1&aq=f&aqi=m1&aql=&oq=

http://openlibrary.org/search?q=Codex+Corbeiensis+II

http://www.csntm.org/Manuscript

Including these Links…

http://en.wikipedia.org/wiki/Codex_Corbeiensis_II

http://books.google.com/books?id=Wm0MAAAAIAAJ&pg=PA236&dq=Codex+Corbeiensis+II&hl=en#v=onepage&q=Codex%20Corbeiensis%20II&f=false

Codex Veronensis ~ 3 or 400s – Abbreviated: b or 4 (in the Beuron system)

In General

· Said to be from the “4th or 5th century” [3 or 400s] *

· Called a “Latin Gospel Book” *

· Another wiki place said “~ 450 AD”

· Some consider it a mixture of old Latin and Vulgate *

[* see http://en.wikipedia.org/wiki/Codex_Veronensis]

Mat_5:32 – Codex Veronensis

· Has the regular Latin exception language

· Omits the second half of the verse

A Reprint

http://www.archive.org/stream/MN41420ucmf_4#page/n15/mode/2up

Retrieved 4/8/11

Mat_19:9 – Codex Veronensis

· Supports ei mē (nisi)

· But confuses the exception language from Mat_5:32 in to that of Mat_19:9

· excludes the second half of the verse

A Reprint

http://www.archive.org/stream/MN41420ucmf_4#page/n35/mode/2up

Retrieved 4/8/11

I typed out v. 9:

“Dico autem uobis: quicumque dimiserit uxorem suam

nisi* ob causam** fornicationis, et aliam duxerit, moecatur”

Google Translation:

And I say to you: "Whosoever shall put away his wife,
except* [or only] it be for the cause** of fornication, and shall marry another, moecatur [adultery]

http://translate.google.com/translate_t?q=Google+translation&oe=utf-8&rls={moz:distributionID}:{moz:locale}:{moz:official}&client=firefox-a&um=1&ie=UTF-8&sa=N&hl=en&tab=wT#la|en|Dico%20autem%20uobis%3A%20quicumque%20dimiserit%20uxorem%20suam%0Anisi%20ob%20causam%20fornicationis%2C%20et%20aliam%20duxerit%2C%20moecatur%0A

Retrieved 4/8/11

Notes

* “nisi” / “except” affirms the ei mē in Greek; in Latin this can function as “only” (as in Greek)

** The “cause” in Latin and English always correlates with the “word” of prostitution in Greek when dealing with these passages

Links

http://en.wikipedia.org/wiki/Codex_Veronensis

A color picture of Codex Veronensis

http://www.cattedralediverona.it/allegati%20capitolare/Evangeliario%20purpureo.jpg

Codex Colbertinus ~ 10 or 1100s – Abbreviated 6 or c

This less ancient Latin text does not necisarily count as much for my research purposes, but I have it here anyway

General

· Old Latin Copy from the “11th or 12th century” [10 or 1100s]*

· Seems to have a lot of mistakes

· Has Mat_5:32’s exception in Mat_19:9

· Includes the second part of the verse

[* http://en.wikipedia.org/wiki/Codex_Colbertinus]

Mat_19:9 Codex Colbertinus Dico autem vobis quicunque dimiserit uxorem suam

exepta causa fornicacionis et aliam duxerit, moechatur, et qui dimissam duxerit, moechatur

http://books.google.com/books?id=Wl1LAAAAIAAJ&pg=PA24&img=1&zoom=3&hl=en&sig=ACfU3U0CoORyOiZoKc2FNbJAEuW1SrerFw&ci=128%2C1130%2C759%2C85&edge=0

Retrieved 4/8/11

Nova Vulgata (since 1979)

Even the current Nova Vulgata supports the nisi-exception:

Mat_19:9 Nova Vulgata Dico autem vobis quia quicumque dimiserit uxorem suam, nisi ob fornicationem, et aliam duxerit, moechatur ”.

Elzevir’s Critical Compilation of the Greek New Testament – 1624 Edition also 1633?

· This is called, “the actual Textus Receptus” by the GNT-V explanations

· This is a Critical GNT, not an ancient document

· It includes the “ει μη” ei mē

· McFall says, “Elzevir’s edition of 1624… would include the 1550 edition by Robert Stephens”

Mat_19:9 Elzevir GNT λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου ει μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται

The Stephens Critical Compilation of the Greek New Testament – 1550 Edition, and Scrivener 1894 Textus Receptus

> http://biblefacts.org/lang/greeknt/m19.html

Erasmus, Stephens, Scrivener, the KJV, and all the reformers (whether right or wrong) all promoted a Greek Text with the ei mē exception in it.

Stephens Edition

· Robert Estienne, or, Robert Stephens (1503-1559)

· His first addition was in 1546

Frederick Henry Ambrose Scrivener (in 1864) & Stephens

· Consulted Bezae in his collation of the GNT

McFall says,

“26 This was published by F. H. A. Scrivener, H KAINH DIAFHKH Novum Testamentum Textûs Stephani A.D. 1550 (Cantabrigiae: Deighton, Bell et filii, 1877).

27 F. H. A. Scrivener, The New Testament in the Original Greek according to the Text followed in The

Authorised Version together with the Variations adopted in The Revised Version (Cambridge: At the

University Press, 1881) believed that Beza’s fifth edition of 1598 was the Greek Text followed most

closely (but not faithfully) by the Authorised Version Committee (Preface, vii). It follows Erasmus’s

text.”

(underline added)

[* see McFall, under “Tischendorf’s meagre evidence in support of Erasmus’s Greek text” (p. 10)]

Tregelles' Critical Compilation of the Greek New Testament

⁹λέγω δὲ ὑμῖν, ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην, μοιχᾶται· [καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται]

Tischendorf's Critical Compilation of the Greek New Testament – Eighth Edition – 1869

λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου μη επι πορνεια και γαμηση αλλην μοιχαται

Tischendorf, Constantinus, Novum Testamentum Graece, editio octava critica major Vol. I, 1869; Vol. II 1872, Leipzig:Giesecke and Devrient. Vol 3, Prolegomena, ed. by Caspar Rene' Gregory, Leipzig: Hinrichs, 1894.

Beza 1598

>>! I need to look this up??

> I think this a critical edition (not an ancient text)

> As a critical edition, does it have ei mē??

Griesbach and Scholz (1827)

It appears that McFall says that Tischendorf says this is also included “with a few minuscules” [cum minusc pauc]*/ “with a few mss” [cum pauculis mss]*

But where can I find confirmation for this??

It appears that Tischendorf says these support the ei*

[* see McFall, under “Tischendorf’s meagre evidence in support of Erasmus’s Greek text” (p. 10)]

What I found:

Johann Jakob Griesbach

His treatment of Mat_19:9 is on P. 85 of His Work entitled “Novum Testamentum Graece, Volume 1 By Johann Jakob Griesbach”:

http://books.google.com.au/books?id=BLk9AAAAIAAJ&dq=graece&pg=PA85#v=onepage&q&f=false

Whatever “M” stands for, he said this has the ei mē

The similar resource (which did not help either) said, “εὶ. ins. in M.”

http://www.archive.org/stream/hkaindiathkgrie00bassgoog#page/n106/mode/2up

This makes me wonder if “M” stands for MS 69 somehow

This source reports that Griesbach was a heretic that did not accept the Gospel of mark as inspired:

http://www.virtualreligion.net/primer/griesb.html

Is this true?

Links

You can also see a book about his work here:

http://en.wikipedia.org/wiki/Johann_Jakob_Griesbach

Some Technical Notes

Taken from: http://bible.ovc.edu/tc/lay03mat.htm#mt19_9a [with some insertions]

Some Texts Have Parts or All of Mat_5:32’s Exception in Mat_19:9

[“A Word of Prostitution”]

OTHER: "whoever divorces his wife, unless it is a matter a matter [word] of fornication, and marries another, commits adultery."
“EVIDENCE: D f13 33 most lat syr(c) cop(south)”

NOTES: "whoever divorces his wife, unless it is a matter of fornication, makes her commit adultery"
EVIDENCE: p^25vid B f1 one Lect one lat cop(north)

TRANSLATIONS: ASVn RSVn

NOTES: "whoever divorces his wife, except for fornication, and marries another, makes her commit adultery."
EVIDENCE: C* 1216

TRANSLATIONS: NASVn

OTHER: "whoever divorces his wife, unless it is a matter of fornication, and marries another, makes her commit adultery."
EVIDENCE: syr(pal)

COMMENTS: Some copyists changed the text here to read like Matthew 5:32.

MATTHEW 19:9:

TEXT: "adultery."
EVIDENCE: S C³ D L 1241 1546 many lat syr(c,s) cop(south)
TRANSLATIONS: ASVn RSV NASV NIV NEB TEV
RANK: C

NOTES: "adultery; and the one who marries a divorced woman commits adultery."
EVIDENCE: p²⁵ B C* K W Delta Theta Pi 078 f1 f13 28 33 565 700 892 1010 Byz Lect some lat vg syr(p,h,pal) cop(north)
TRANSLATIONS: KJV ASV RSVn NASVn NEBn

COMMENTS: Some copyists added this clause with several variations of grammar from Matthew 5:32.

Caesarean Texts

· “Caesarean Text” is a term for an unusual pattern of textual variations primarily found in the Gospels among a minority of Greek copies of the NT

· These particular variations are named after and or “associated with” some of the first GNT textual variations noted in history, when Origen moved to Caesarea (and such variations are typically considered unreliable, and even periphrastic?)

· The Caesarean Text (family 1 and family 13) often has Mat_5:31-32’s exception in Mat_19:9

· McFall says, “The… mistake was made by BP²⁵D f¹³ (which includes MS 69) and part of f¹.” (linking added) – and what is “BP²⁵”a reference to?

· Caesarean Texts seem to partly agree with Byzantine texts and partly agree with Alexandrian texts

· This includes Leicestrensis [MS 69]

· Most of these types of texts have the second part of Mat_19:9, except cases like Leicestrensis, which omits it

http://en.wikipedia.org/wiki/Caesarean_text-type

http://en.wikipedia.org/wiki/Family_1

http://en.wikipedia.org/wiki/Family_13

“In particular a common text-type has been proposed to be found: in the ninth/tenth century Codex Koridethi; in Minuscule 1 (a Greek manuscript of the Gospels used, sparingly, by Erasmus in his 1516 printed Greek New Testament); and in those Gospel quotations found in the third century works of Origen of Alexandria, which were written after he had settled in Caesarea.[1] The early translations of the Gospels in Armenian and Georgian also appear to witness to many of the proposed characteristic Caesarean readings, as do the small group of minuscule manuscripts classed as Family 1 and Family 13.”

Codex Koridethi (or the Codex Coridethianus) (#038)

http://en.domotica.net/Codex_Koridethi

http://deeperstudy.com/link/manuscript_list.html

Minuscule 565 or Empress Theodora's Codex – A Caesarean Text

Tried to find it

http://www.google.com/search?q=Empress+Theodora%27s+Codex+&oe=utf-8&rls={moz%3AdistributionID}%3A{moz%3Alocale}%3A{moz%3Aofficial}&client=firefox-a&um=1&ie=UTF-8&hl=en&tbo=u&tbs=bks%3A1&source=og&sa=N&tab=Tp&aq=f&aqi=&aql=&oq=

http://www.archive.org/search.php?query=Empress%20Theodora%20Codex

Links

http://en.domotica.net/Minuscule_565

http://ko-kr.connect.facebook.com/pages/Minuscule-565/103149976404875

http://www.textualresearchonline.com/wp/?tag=codex-gigas

It is called “‘Evangelium des Marcus nach dem griechischen Codex aureus Theodorae imperatricis purpureus,” or for short, Empress Theodora's Codex

http://www.archive.org/stream/MN41427ucmf_8#page/n15/mode/2up

Retrieved 4/9/11

Codex Leicestrensis [or Leicester] – Abbreviated: MS 69 [or, δ 505 (Soden)]

· Leicestrensis is a member of Family 13, which, along with Family 1, is a member of the Caesarean Text variations

· McFall and wikipedia say that Leicestrensis is “dated to the 15th century”

· It has only a part of Mat_5:31-32’s exception confused within parts of the Mat_19:9 text [note: Leicestrensis does not have Mat_5:31-32 available online, but strangly, a WIKI author seems to thinks it exists?]

· Uniquely, some of the primary words from Mat_5:31-32 (except a word of prostitution) are underlined, indicating that the scribe knew of something particular about these exception-words. It is very possible that the Scribe knew that there were issues and or textual variations with this wording at this place in the text.

· Leicestrensis has a marginal correction by a later scribe from “a word of prostitution” to ei mē, off to the side of this non-standard, Mat_19:9 text

· Unlike most Caesarean Texts, Leicestrensis does not have the rest of the verse that says, ‘whoever marries her who is divorced is committing adultery’

Original Text of Mat_19:9 – Codex Leicestrensis

http://images.csntm.org/Manuscripts/GA_69/GA69_0001b.jpg

Retrieved 4/2/11

General Notes about the Greek of this document

· The original hand writing in this document is consistently malformed

· Although it is faded, this is not as much of a problem compared to the form of the hand writing

· Although the original text is very difficult to read, I can make it out.

As for the exception specifically, the document also has a very defining correction in the margin.

McFall’s Clarified Version:

I copied this image directly from McFall’s Work so I could have it in my notes

http://www.btinternet.com/~lmf12/DIVORCEMcFALLview.pdf

Retrieved ~3/31/11

The Marginal Correction in this text is very important:

ἐι μὴ᾿ ε-

πί πορ-

νείᾳ,

“ἐι μὴ᾿ επί πορνείᾳ,”– This is basically the version of the exception clause which is used by most all traditional Bibles, but is now regarded as inaccurate today. The version now promoted by scholars and critical Greek New Testaments is the simple negation “μὴ᾿ επί πορνείᾳ” – ‘you may not [μὴ] divorce upon prostitution’

Other Notes

· “Codex Leicestrensis… is held in the Record Office for Leicestershire, Leicester & Rutland (Long Street, Wigston Magna, Leicester, LE18 2AH.)”*

· “this particular manuscript has been fully collated by R. Swanson, New Testament Greek Manuscripts: Matthew [Pasadena, CA.: William Carey International University Press, 1995]”*

[* McFall, “Note on Codex Leicestrensis (MS 69)” (p. 12)]

· “In the Book of Revelation its text belongs to the Byzantine text-type, but with a large number of unique textual variants, in close relationship to the Uncial 046 and Minuscule 61, which appears to have been copied from it…These three manuscripts constitute a subgroup of the Byzantine text-type.”

http://en.wikipedia.org/wiki/Minuscule_69

More Research Links

http://en.wikipedia.org/wiki/Minuscule_69

Images: http://www.csntm.org/Manuscript/View/GA_69

MS 69 has extra Material Like:

(1) the Lives of the Apostles

http://el.wikisource.org/wiki/%CE%96%CF%89%CE%AD%CF%82_%CF%84%CF%89%CE%BD_%CE%91%CF%80%CE%BF%CF%83%CF%84%CF%8C%CE%BB%CF%89%CE%BD

English translation:

http://www.orthodoxphotos.com/readings/LG/lives.shtml

> Biblical thoughts:

http://www.angelfire.com/ab7/e_adams/apostles.html

(2) Limits of the Five Patriarchates:

http://en.wikipedia.org/wiki/Limits_of_the_Five_Patriarchates

Codex Bezae Cantabrigiensis – Abbreviated: D, D^ea, 05 (Gregory-Aland), δ 5 (von Soden)

· Codex Bezae is from the 5^th (and or 6^th?) centuries

· Bezae is an ancient “Parallel Bible” that has Latin as well as Greek (in facing pages)

· It is named after Mr. Beza (but not to be confused with “Beza’s fifth edition of 1598”)

· Very close to (the “coptic uncial manuscript”) Codex Glazier [cop^G67] (4th or 5th century)

· It contains “most of the four Gospels and Acts” and a small part of 3 John “in both Greek and Latin”*

· It is a unique Greek New Testament text, with many textual problems, but despite this, it has been repeatedly consulted for disagreements in other copies of the GNT

· It seems that a great number of people have noted the great number of problems for this document, and I do not know of anyone who thinks its reading is authentic (except perhaps a man named Mr. Whiston in 1745).

· Some say that it is a prime example of “Western texts” of the GNT – but I cannot see why they would say that since it greatly departs from the Majority Text (which are a hybrid from the Alexandrian and Caesarean texts)

· Has the first part of Mat_5:31-32’s exception in Mat_19:9

· But in both places it omits the part that says, ‘anyone who marries her who is divorced commits adultery’

Mat_5:31-32 – Bezae Greek omits the second part (anyone who marries her who is divorced commits adultery)

http://www.lib.cam.ac.uk/exhibitions/KJV/codex.php?id=28

Retrieved 4/1/11

Mat_5:31-32 – Bezae Latin

Here is the ancient Latten that accompanied the Greek:

http://www.lib.cam.ac.uk/exhibitions/KJV/codex.php?id=29

Retrieved 4/4/11

Latin Notes for Mat_5:32

· Instead of ‘a word of prostitution’ it has replaced this in Latin with, “Ratione Adulterii” or, “By reason of adultery” (Google Translate)

· It appears to have omitted the second part of the verse that says ‘anyone who marries her who is divorced commits adultery’ – this Latin is consistent with what it has twice in Greek (Mat_5:32/ Mat_19:9), and also in the Latin of Mat_19:9

Mat_19:9 – Bezae Greek has the first part of Mat_5:32’s exception but again omits the second part (anyone who marries her who is divorced commits adultery)

As seen on: http://www.lib.cam.ac.uk/exhibitions/KJV/codex.php?id=110

Retrieved 4/1/11

Note: As hard as it is to read this Greek text, I have actually read and made out the entire passage here in Greek to verify these facts

Codex Bezae Greek – As Original as Possible

P9 :ΛΕΓΩΔΕΥΜΕΙΝΟCΑΝΑΠΟΛΥCΗΤΗΝΓΥΝΑΙΚΑ

ΑΥΤΟΥΠΑΡΕΚΤΟCΛΟΓΟΥΠΟΡΝΕΙΑC

ΚΑΙΓΑΜΗCΗΑΛΛΗΝΜΟΙΧΑΤΑΙ

(Mat_19:9 Codex Bezae – Reproduced by Josiahs Scott)

Codex Bezae Greek – More Readable, and Marked!

P9 :[^Mat_19:9 λεγω δε] [^{Mat_19:9/Mat_5:32} υμειν]…[^{Mat_19:9/Mat_5:32} ος αν απολυση την γυναικα

αυτου] [^Mat_5:32 παρεκτος λογου πορνειας]

[^Mat_19:9 και γαμηση αλλην μοιχαται]

(Mat_19:9 Codex Bezae – Reproduced with markings by Josiahs Scott)

Here are the original texts showing where Codex Bezae has extracted pieces of the text from each passage, and mixed them together:

Mat 5:32 GNTtr ᾿Εγὼ δὲ λέγω [ὑμῖν] ὅτι [ὅς ἄν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας], ποιεῖ αὐτὴν μοιχᾶσθαι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται.

Mat 19:9 GNTtr [λέγω δὲ ὑμῖν] ὅτι [ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ] εἰ μὴ ἐπὶ πορνείᾳ [καὶ γαμήσῃ ἄλλην, μοιχᾶται]· καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.

Summary

We see that “εἰ μὴ ἐπὶ πορνείᾳ” (Mat_19:9) has been replaced with “παρεκτὸς λόγου πορνείας” (from Mat_5:32) in Codex Bezae

Mat_19:9 – Bezae Latin

Here is the ancient Latten that accompanied the Greek:

http://www.lib.cam.ac.uk/exhibitions/KJV/codex.php?id=111

Retrieved 4/4/11

Latin Notes for Mat_19:9

· Bezae in Latin uses “excepta” in Mat_19:9 – this correlates to “παρεκτὸς” in the Greek of Mat_5:32, (rather than “εἰ μὴ” / Latin: nisi, or even “μὴ” / Latin: non) of the current Greek and Latin texts of Mat_19:9

· Instead of ‘a word of prostitution’ it has replaced this in Latin with, “Ratione Adulterii” or, “By reason of adultery” (Google Translate)

· Unlike the Latin Vulgate, Bezae appears to omit the second part of the verse that says ‘anyone who marries her who is divorced commits adultery’

Some Basic Research Links

Low Res Images:

http://www.lib.cam.ac.uk/exhibitions/KJV/codex.php?id=1

http://www.bible-researcher.com/codex-d1.html

http://en.wikipedia.org/wiki/Codex_Bezae

http://en.wikipedia.org/wiki/Codex_Glazier

Codex Sinaiticus – Σιναϊτικός Κώδικας (~325-360AD)

43725; Gregory-Aland nº א [Aleph] or 01, [Soden δ 2])

[Hebrew: קודקס סינאיטיקוס]

“one of the most corrected manuscripts in existence”

http://en.wikipedia.org/wiki/Codex_Sinaiticus

· Sinaiticus is mostly like the Majority Text for Mat_19:9 (whereas Vaticanus has Mat_5:31-32’s text), but…

· In Mat_5:32 it includes the second part of the verse, while for Mat_19:9 it does not have the rest of the verse that says, ‘whoever marries her who is divorced is committing adultery’ (whereas Vaticanus does)

Mat_5:32 – Codex Sinaiticus includes the second Part of the verse

http://www.codexsinaiticus.org/en/manuscript.aspx?book=33&chapter=5&lid=en&side=r&verse=32&zoomSlider=0

Retrieved 8/22/11

Mat_19:9 – Codex Sinaiticus omits the second Part of the verse

http://www.codexsinaiticus.org/en/manuscript.aspx?book=33&chapter=19&lid=en&side=r&verse=9&zoomSlider=0

Retrieved 3/24/11

Compare:

http://en.wikipedia.org/wiki/Codex_Sinaiticus

Codex Vaticanus – 300s

[(The Vatican, Bibl. Vat., Vat. gr. 1209; no. B or 03 Gregory-Aland, δ 1 von Soden]

· Similar to Bezae, and Codex Leicestrensis [MS 69], Vaticanus has Mat_5:32’s exception here in Mat_19:9

· The main difference in this case is that Vaticanus actually puts the entire text of Mat_5:32 in 19:9 (in a pure form) rather than sloppily mixing it and confusing it with Mat_19:9’s text

Mat_5:32 – Codex Vaticanus includes the second part of the verse

http://images.csntm.org/Manuscripts/GA_03/GA03_005b.jpg

Retrieved 9/22/11

Mat_19:9 – Codex Vaticanus Has Mat_5:32’s text, and includes the second part of the verse

http://images.csntm.org/Manuscripts/GA_03/GA03_015b.jpg

Retrieved 3/23/11

Notes about Vaticanus

(1) Vaticanus, Leicestrensis and Codex Bezae, all have part or all of Mat_5:32’s exception here in Mat_19:9 (whereas Sinaiticus* has the common Majority Text reading for the first part of the verse)

(2) Unlike Leicestrensis, Codex Bezae, and Sinaiticus*, Vaticanus* actually includes the last part of the verse that says, ‘everyone who marries her who is divorced commits adultery’ (seeing that Vaticanus* actually includes the second part of the verse (which is included in the Majority Text), this is significant evidence that suggests that it may have been wrongly dropped out of the other three texts)

(3) The Fact that Vaticanus (A) has Mat_5:32’s exception and (B) it includes the last part of the verse, may indicate that many Caesarean Texts have been affected by texts like Vaticanus

(4) We should take note that both of the two primary Alexandrian Texts completely disagree with each other on the entire text of the exception clause for Mat_19:9

> because of this, why would we trust an Alexandrian text type of the marriage teaching?

[* Note: Vaticanus and Sinaiticus are the two primary Alexandrian Texts used today]

In speaking of ei mē in MS 69 [Codex Leicestrensis], McFall says,“which MS B also has here, but not Sinaiticus, which agrees with the Byzantine Text here” (McFall, p. 11)

– what does it have here? The ei mē?

MS B is apparently a reference to the Alexandrian “MS B” [“1739”?]/ “Vaticanus 1209” (Griesbach reportedly did not trust the Matthew in this text) – I am still trying to find the explanation for this.

See:

http://en.wikipedia.org/wiki/Codex_Vaticanus

http://adultera.awardspace.com/AA/Martini-Alexandrian.html

Opposition to Mat_5:31-32’s Exception in Mat 19

(1) Apparently includes:

“EVIDENCE: S C³ K L W Delta Theta Pi 078 28 565 700 892 1010 1241 Byz Lect one lat vg syr(s,p,h)
TRANSLATIONS: KJV ASV RSV NASV NIV NEB TEV
RANK: C”

http://bible.ovc.edu/tc/lay03mat.htm#mt19_9a

(2) Tischendorf did not support a Mat_5:32 text in Mat_19:9 based on the following reasons:

“BD 1. 33. al⁶ it^pler (c d ff¹. m excepta causa adulterii; e praeter causam forncationis; a b f ff^2. g^1. h q nisi

ob causam fornic. Item Aug excepta causa fornicat., nisi ex causa forn., nisi ob causam forn.; Tert^{bis libere} om mh ep. porn., item Athenag^{leg 33}) syr^cu sah cop Or^3,647sqq (Clem⁵³³ cwris logou porn.) Bas^eth Chr (et.^{mo 6}).”

(Emphasis added)

[Constantinus Tischendorf, Novum Testamentum Graece (8th ed.; Lipsiae: Giesecke & Deverient, 1869), 1:114.]

(3) Similarly Tregelles apparently did not support a Mat_5:32 text in Mat_19:9 based on the following reasons:

“Matthew 19:9 μὴ ἐπὶ πορνείᾳ was replaced with the text from Mt 5:32, i.e., parektov logou

porneiav, in the following MSS:

BD. 1. 33. 69*. a.b.c.e.ff^1.2.g^1.h.m. [=Old Latin MSS] Syr.Crt. [=Syriac Curetonian] Memp.

[=Bohairic] Theb. [=Sahidic] Orig. [= Origen] iii. 647^c. 648^a.c. 649^b. (vid. cap. v. 32) χwriv log. porn.

Clem. [= Clement] 533. (sed qu. cap. v.)”

[Samuel Prideaux Tregelles, The Greek New Testament . . . and the Latin Version of Jerome (2 vols.;

London: Samuel Bagster, 1857-1879).]

Other Critical Greek New Testament Resources to Consider

The Absence of ei “was noted by Albert Bengel (Io. Alberti Bengeli, Apparatus Criticus ad Novum Testamentum, 2nd ed., prepared by Philippo Davide Burkio [Tubingae, 1763], p. 127”

McFall, under “Tischendorf’s meagre evidence in support of Erasmus’s Greek text” (p. 10)

“The TR had its beginnings in Erasmus’s third edition (1522) which Robert Estienne (1503-

1559), better known as Robert Stephens, used as the basis for his 1546 edition. His third edition (1550)

became famous as the Royal edition. It was the first Greek New Testament to contain a critical

apparatus in the side margins. There he gave the variant readings of Ximenes’ (1514) edition (=

Complutensian Polyglot), and fifteen other MSS, including the 5th century Codex Bezae (D/05) and

the eight century L (019).”

“All “the corrections made by Stephens to the text of Erasmus are to be found in the historical books of the New Testament, whereas the Epistles and

Revelation stand just about in the same form as the edition of the critic of Rotterdam [Erasmus].”35”

McFall, “THE RELATIONSHIP BETWEEN ERASMUS AND THE TEXTUS RECEPTUS”

Further Reading For Textual Research

Textual works that might give further insight into this issue on ei mē include the following references which McFall Lists*:

“760: ‘Si l'on veut rester objectif, il faut situer l'oeuvre d'Erasme dans son cadre.’]. K. W. Clark,

‘Observations on the Erasmian Notes in Codex 2,’ in Studia Evangelica, Berlin 1959, pp. 749-756 [p.

752: ‘We should not attribute to Erasmus the creation of a ‘received text,’ but only the transmission

from a manuscript text already commonly received to a printed form in which this text would

continue to prevail for three centuries more.’]. See also Bill Combs, ‘Erasmus and the Textus

Receptus,’ Detroit Baptist Seminary Journal 1 (Spring 1996) available at

<http://www.dbts.edu/journal.html

23 Reuben Swanson, New Testament Greek Manuscripts: Matthew (Pasadena CA: William Carey

International University Press, 1995).”*

[* see McFall, under “Tischendorf’s meagre evidence in support of Erasmus’s Greek text” (p. 10)]

The Aramaic Versions Have No Exceptions Nor Negations at all

Quotes from: http://www.v-a.com/bible/matthew.html

Mat_5:32. "But, I am telling you, whoever divorces his wife
because of an act of adultery, leads her to fornication.
And whoever takes a divorced [woman as wife,]
is committing fornication.*

Mat_19:9. "However, I am telling you, whoever leaves his wife without a husband and takes on another, commits adultery, and whoever takes on a divorced woman, commits adultery.

I do not think there is evidence that these readings are original, but they are interesting to see.

JAMES Murdock’s “Peshito Syriac New Testament” (1851) is Uncertain

Mat 19:9 And I say to you, That whoever leaveth his wife not [?] being an adulteress, [?] and taketh another, committeth adultery. And whoever taketh her that is divorced, committeth adultery.

John Wesley Etheridge's Translation of the Peschito Syriac New Testament

And I say to you that whosoever shall forsake his wife who is not adulterous, and take another, committeth adultery; and whosoever taketh the deserted one, committeth adultery.

Why Do these Have Except?

American Standard Version

Jewish Publication Society OT Translation with ASV modified to reflect the Byzantine text

Mat_5:32 – The Diatessaron of Tatian

Apparently, “an English translation of an Arabic text, published at Rome in 1888”

“but I say unto you, that every one that putteth away his wife, except for the cause of adultery, hath made it lawful for¹⁸ her to commit adultery: and whosoever taketh one that is put away committeth adultery.”

(The Text of the Diatessaron, Section VIII; Ante-Nicene Fathers, Vol. 9; in e-Sword at 9.02.04)

Mat_19:9 – The Diatessaron of Tatian

35	Jesus said unto them, Moses because of the hardness of your hearts gave you leave	Mat_19:8
36	to divorce your wives; but in the beginning it was not so. I say unto you, Whosoever putteth away^9 his wife without fornication, and marrieth another, hath exposed	Mat_19:9
37	her to adultery. And his disciples, when he entered the house, asked him again	Mar_10:10
38	about that. And he said unto them, Every one who putteth away his wife, and	Mar_10:11
39	marrieth another, hath exposed her to adultery. And any woman that leaveth her husband, and becometh another’s, hath committed adultery. And whosoever mar-	Mar_10:12 Mat_19:9
40	rieth her that is divorced hath committed adultery. And his disciples said unto him, If there be between the man and the woman such a case^10 as this, it is not good for	Mat_19:10

(The Text of the Diatessaron, Section XXV; Ante-Nicene Fathers, Vol. 9; in e-Sword at 9.02.06)

Raw Data – Early church Evidence for the Form of the Exception Clause – in English

Notes and Explanations

· I specifically say this is in “English” because I still really need to find a resource that lets me read these quotes in the original languages.

· I did a search for any of the following verses throughout the volumes of what is called, the “Ante-Nicene Fathers”:

Mat_5:32 Mat_19:9 Mar_10:11 Mar_10:12 Luk_16:18 betroth-

· If you know of other quotes from the Ante-Nicene period regarding the wording of the exception, including resources that may help make the original languages accessible, please let me know.

Betrothal

Spurious Epistles of Ignatius

“I salute the virgins betrothed to Christ, of whom may I have joy in the Lord Jesus”

“the salutation of the archangel to the Virgin; the marvellous conception of her that was betrothed”

“And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregnant by intercourse with a man, i.e., from fornication, was commanded in a vision not to put away his wife; and the angel who appeared to him told him that what is in her womb is of the Holy Ghost. Then he was afraid, and did not put her away; but on the occasion of the first census which was taken in Judaea, under Cyrenius, he went up from Nazareth, where he lived, to Bethlehem, to which he belonged, to be enrolled”

(Justin Martyr, Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew, Chap. LXXVIII; Vol. 1, Ante-Nicene Fathers, in e-Sword at 1.07.10)

“Mary, having a man betrothed [to her], and being nevertheless a virgin, by yielding obedience, become the cause of salvation, both to herself and the whole human race. And on this account does the law term a woman betrothed to a man, the wife of him who had betrothed her, although she was as yet a virgin”

(Irenaeus Against Heresies, Point 4, Chap. XXII, Book III; Vol. 1, Ante-Nicene Fathers, in e-Sword at 1.08.17)

The rest of the quote

“thus indicating the back-reference from Mary to Eve, because what is joined together could not otherwise be put asunder than by inversion of the process by which these bonds of union had arisen;113 so that the former ties be cancelled by the latter, that the latter may set the former again at liberty. And it has, in fact, happened that the first compact looses from the second tie, but that the second tie takes the position of the first which has been cancelled…And thus also it was that the knot of Eve’s disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.”

See also: Against Heresies: Book V, Chapter XIX

Justin Martyr

“Whosoever shall many her that is divorced from another husband, committeth adultery… So that all who, by human law, are twice married,¹⁷ are in the eye of our Master sinners, and those who look upon a woman to lust after her.”

(Justin Martyr, The First Apology of Justin, Chap. XV.; Vol. 1, Ante-Nicene Fathers, in e-Sword at 1.07.02)

Note

· From context (some of which I have not given here) Justin is clearly referencing Mat_5:32 and Mat_19:9, but he omits even mentioning the exception for divorce

· It is clear that he does not see any permission at all to remarry in these verses

Hermas

Hermas is a very bad early writing presented as a vision from an angel. In his account of talking with this angel, Hermas references the exception but does not quote it. He said that the exception allowed divorce but not remarriage, but did not state it as an exception. (He also did not believe this was for betrothal-divorce)

(Hermas, The Pastor of Hermas, Chap. I, Book Second; Vol. 2, Ante-Nicene Fathers, in e-Sword at 2.01.04)

Shepherd of Hermas Commandment Fourth:

"And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices? "And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery."[3] (http://ccel.org/fathers2/ANF-02/anf02-14.htm#P476_89997 )

Theophilus of Antioch

English

“And the voice of the Gospel teaches still more urgently concerning chastity, saying: “Whosoever looketh on a woman who is not his own wife, to lust after her, hath committed adultery with her already in his heart.” (Mat_5:28) “And he that marrieth,” says [the Gospel], “her that is divorced from her husband, committeth adultery [no exceptions!]; and whosoever putteth away his wife, saving for the cause of fornication, causeth her to commit adultery.” (Mat_5:32) Because Solomon says: “Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be burned? So he that goeth in to a married woman shall not be innocent.” (Pro_6:27-29)”

(Theophilus of Antioch, Theophilus to Autolycus, Chap. XIII, Book III; Vol. 2, Ante-Nicene Fathers, in e-Sword at 2.03.06)

Greek

ἡ δὲ εὐαγγέλιος φωνὴ ἐπιτατικώτερον διδάσκει περὶ ἁγνείας λέγουσα· “Πᾶς ὁ ἰδὼν γυναῖκα ἀλλοτρίαν πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. καὶ ὁ γαμῶν”, φησίν, “ἀπολελυμένην ἀπὸ ἀνδρὸς μοιχεύει, καὶ ὃς ἀπολύει γυναῖκα παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι.” ἔτι ὁ Σολομών φησιν· “Ἀποδήσει τις πῦρ ἐν ἱματίῳ, τὰ δὲ ἱμάτια αὐτοῦ οὐ κατακαύσει; ἢ περιπατήσει τις ἐπ' ἀνθράκων πυρός, τοὺς δὲ πόδας οὐ κατακαύσει; οὕτως ὁ εἰσπορευόμενος πρὸς γυναῖκα ὕπανδρον οὐκ ἀθῳωθήσεται.”

http://el.wikisource.org/wiki/%CE%A0%CF%81%CE%BF%CF%82_%CE%91%CF%85%CF%84%CF%8C%CE%BB%CF%85%CE%BA%CE%BF%CE%BD/%CE%92%CE%B9%CE%B2%CE%BB%CE%AF%CE%BF_III

Note

· This quote supports the original Greek text for the second part of Mat_5:32

· It is clear that Theophilus does not see any evidence for the exception allowing remarriage. According to Theophilus the exception only pertains to divorce

· Theophilus understood that there is no remarriage, even if the exception applies

Theophilus to Autolycus Book III:

"And he that marrieth," says [the Gospel], "her that is divorced from her husband, committeth adultery; and whosoever putteth away his wife, saving for the cause of fornication, causeth her to commit adultery."[26] (http://ccel.org/fathers2/ANF-02/anf02-43.htm#P2023_542347 )

Athenagoras

“a person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. “For whosoever puts away his wife,” says He, “and marries another, commits adultery;” (Mat_19:9) not permitting a man to send her away whose virginity he has brought to an end, nor to marry again.”

(Athenagoras, A Plea for the Christians, Chap. XXXIII; Vol. 2, Ante-Nicene Fathers, in e-Sword at 2.04.04)

Note

· He rewords the exception clause to a gentile-minded audience so that one may only divorce if the man does not end the virginity of a woman; this means that a husband could divorce if she had sex before marriage (i.e. during betrothal)

· Other than pre-wedded immorality, Athenegorious does not see any other exception clause, and much less does he see any permission to remarry under any circumstances

>>! Need to add Turtullian and others??

>> link back to preceding content

Clement of Alexandria (150 – 215 AD) – Additional Quotes

Here are some additional quotes from Clement of Alexandria.

Note: We already went over Clement of Alexandria’s writings on the exception previously.

“He that taketh a woman that has been put away,” it is said, “committeth adultery; and if one puts away his wife, he makes her an adulteress,” (Mat_5:32, Mat_19:9) that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband…Now they are stoned to death; as through hardness of heart dead to the law which they believed not.”

(Clement of Alexandria, The Stromata, Or Miscellanies, Book II, Chap. XXIII, 8^th paragraph; Vol. 2, Ante-Nicene Fathers, in e-Sword at 2.05.26)

Clement of Alexandria Stromata Book II:

"He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress,"[279] (http://ccel.org/fathers2/ANF-02/anf02-59.htm#P6088_1861343 )

Tertullian

But Christ prohibits divorce, saying, “Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery.” (Luk_16:18) In order to forbid divorce, He makes it unlawful to marry a woman that has been put away… For in the Gospel of Matthew he says, “Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery.” (Mat_5:32) He also is deemed equally guilty of adultery, who marries a woman put away by her husband.

(Tertullian, The Five Books Against Marcion, Book IV, Chap. XXXIV; Ante-Nicene Fathers, Vol. 3; in e-Sword at 3.1.38)

Tertullian – then confuses the exception, but maintains no remarriage

“but (one) which imposed the law of “the beginning,” and moved the will of God to prohibit divorce: the fact that (he) who shall have dismissed his wife, except on the ground of adultery, makes her commit adultery; and (he) who shall have married a (woman) dismissed by her husband, of course commits adultery. (Mat_5:32) A divorced woman cannot even marry legitimately; and if she commit any such act without the name of marriage, does it not fall under the category of adultery, in that adultery is crime in the way of marriage? Such is God’s verdict, within straiter limits than men’s, that universally, whether through marriage or promiscuously, the admission of a second man (to intercourse) is pronounced adultery by Him… to us, even if we do divorce them, even marriage will not be lawful.”

(Tertullian, VI. On Monogamy, Chap. IX, second paragraph; Ante-Nicene Fathers, Vol. 4; in e-Sword at 4.01.06)

“Meantime withal, while prohibiting divorce, he uses the Lord’s precept against adultery as an instrument for providing, in place of divorce, either perseverance in widowhood, or else a reconciliation of peace: inasmuch as “whoever shall have dismissed a wife (for any cause) except the cause of adultery, maketh her commit adultery; and he who marrieth one dismissed by a husband committeth adultery.” (Mat_5:32)”

(Tertullian, VII. On Modesty, Chap. XVI; Ante-Nicene Fathers, Vol. 4; in e-Sword at 4.01.09)

Note

This supports the second half of Mat_5:32

Tertullian Against Marcion Book IV:

For in the Gospel of Matthew he says, "Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery."[1343] (http://ccel.org/fathers2/ANF-03/anf03-31.htm#P6656_1949881 )

Tertullian On Modesty:

Meantime withal, while prohibiting divorce, he uses the Lord's precept against adultery as an instrument for providing, in place of divorce, either perseverance in widowhood, or else a reconciliation of peace: inasmuch as "whoever shall have dismissed a wife (for any cause) except the cause of adultery, maketh her commit adultery; and he who marrieth one dismissed by a husband committeth adultery."[179] (http://ccel.org/fathers2/ANF-04/anf04-19.htm#P1501_440065 )

Tertullian On Monogamy:

"But another reason, too, conspires; nay, not another, but (one)which imposed the law of "the beginning," and moved the will of God to prohibit divorce: the fact that (he)who shall have dismissed his wife, except on the ground of adultery, makes her commit adultery; and (he) who shall have married a (woman) dismissed by her husband, of course commits adultery.[78] (http://ccel.org/fathers2/ANF-04/anf04-17.htm#P1178_308343 )

>>! Back-link this!

Origen (About 184/5–253/4 AD) – Complete Quotes

Note: We already summarized Origen’s writings on the exception previously.

http://en.wikipedia.org/wiki/Origen

“Jesus said, “Whosoever shall put away his own wife, saving for the cause of fornication, maketh her an adulteress,” [ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι] (Mat_5:32)…

“καὶ ταὐτόν γε φήσει εἶναι τῷ λόγῳ τῆς πορνείας”

“ἀλλὰ λεκτέον πρὸς αὐτὸν ὅτι, εἴπερ ἡ κατὰ τὸν νόμον μοιχευομένη λιθοβοληθήσεται, δηλονότι οὐ κατὰ τοῦτο νοεῖται τὸ «ἄσχημον πρᾶγμα»· οὐ γὰρ ἐπὶ μοιχείᾳ δεῖ γράφειν «βι βλίον ἀποστασίου» καὶ διδόναι «εἰς τὰς χεῖρας» τῆς γυναικὸς ἤ τινι τηλικαύτῃ ἀσχη μοσύνῃ.”

…After this our Saviour says, not at all [μηδαμῶς] permitting [ἐπιτρέπων (same as Matthew 19, and Mark 10)] the *dissolution of marriages [*διαλύειν γάμους] *for any other sin [*ἐπ' ἄλλῳ ἁμαρτήματι] *than fornication alone [ἢ μόνῃ πορνείᾳ], when detected in the wife [εὑρισκομένῃ ἐν τῇ γυναικί], “Whosoever shall but away his own wife, saving for the cause of fornication, maketh her an adulteress.” [τὸ ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆ ναι] (Mat_5:32) But it might be a subject for inquiry if on this account He hinders any one putting away a wife, *unless she be caught in fornication [* ἐὰν μὴ ἐπὶ πορνείᾳ]…

“τὴν οἰκίαν εὑρεθείη τοῦ ἀνδρὸς μὴ πορνεύουσα δέ”

“ἀποβαλεῖ”

the Saviour forbids *any one to put away his own wife [*ἀπολῦσαί τινα τὴν ἑαυτοῦ γυναῖκα] *saving for the cause of fornication [*παρεκτὸς λόγου πορνείας]…

“ἃ ἔοικε χείρονα εἶναι μοιχείας καὶ πορνείας, ἄλογον εἶναι”

I wonder therefore why He did not say, Let no one [μηδεὶς] put away his own wife saving for the cause of fornication [παρεκτὸς λόγου πορνείας], but says, “Whosoever shall put away his own wife, saving for the cause of fornication [παρεκτὸς λόγου πορ νείας], maketh her an adulteress.” (Mat_5:32) For confessedly [ὁμολογουμένως] he who puts away his wife when she is not a fornicator [μὴ πορνεύσασαν], makes her an adulteress, so far as it lies with him, for if, “when the husband is living she shall be called an adulteress if she be joined to another man;” (Rom_7:3) and when by putting her away, he gives to her the excuse [πρόφασιν] of a second marriage [δευτέρου γάμου], very plainly in this way he makes her an adulteress… But as a woman is an adulteress [μοιχαλίς], *even though [κἂν] she seem [δοκῇ] to be married to a man [γαμεῖσθαι ἀνδρί], *while the former [first] husband is still living [*ἔτι ζῶντος τοῦ προτέρου], so also the man who *seems to marry [γαμεῖν δοκῶν] her who has been put away [ἀπολελυμένην], *does not so much marry her [οὐ γαμεῖ] *as commit adultery with her [*ὅσον μοιχεύει] according to the declaration of our Saviour.”

“ποιῶν αὐτὴν μοιχευθῆναι μὴ ἐκπληρῶν αὐτῆς τὰς ὀρέξεις ἢ ὁ ἀπολύσας αὐτὴν παρεκτὸς λόγου μὲν πορνείας”

(Origen, Origen’s Commentary on the Gospel of Matthew, Book XIV, point 24; Ante-Nicene Fathers, Vol. 9; in e-Sword at 9.13.29)

And a bit afterward:

οἷον εἰ πόρνος εἴη τοῦ λεγομένου ἐν τοῖς προφήταις πνεύματος πορνείας

Some Preceding Greek

ἵν' ὅπερ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωρίζῃ· ἄνθρω πος δὲ χωρίζειν βούλεται ὃ ὁ θεὸς συνέζευξεν, ὅτε ἀποστὰς «τῆς» ὑγιοῦς «πίστεως», προσέχων…

οὐ πορνεύειν μόνον ἀλλὰ καὶ «γαμεῖν», διαλύει καὶ τοὺς φθάσαντας τῇ προνοίᾳ συνεζεῦχ θαι τοῦ θεοῦ…

τὸ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν, λεκτέον ὅτι οὐκ ἀπέλυσεν ὁ Χριστὸς τὴν προτέ ραν (ἵν' οὕτως ὀνομάσω) γυναῖκα αὐτοῦ (τὴν προτέραν

συναγωγὴν) κατ' ἄλλην αἰτίαν, τηρῶν τὸ ὃ οὖν ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω, ἢ ὅτε ἐπόρνευσεν ἐκείνη ἡ γυνὴ μοιχευθεῖσα ὑπὸ τοῦ πονηροῦ καὶ μετ' ἐκείνου ἐπιβου λεύσασα τῷ ἀνδρὶ καὶ ἀποκτείνασα αὐτὸν ἐν τῷ λέγειν· «αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον» <καί>· «σταύρου σταύρου αὐτόν». ἐκείνη οὖν ἑαυτὴν ἀπέστησε μᾶλλον ἢ ὁ ἀνὴρ αὐτὴν ἀπέστειλεν ἀπολύσας· διόπερ ὀνειδίζων αὐτῇ ἀποστάσῃ αὐτοῦ ἐν Ἡσαΐᾳ φησί· «ποῖον τὸ βιβλίον τοῦ ἀποστασίου τῆς μητρὸς ὑμῶν, ᾧ ἀπέστειλα αὐτήν;»…

καὶ ἐκολλήθη τῇ ἐνταῦθα κατα πεσούσῃ γυναικὶ αὐτοῦ, καὶ γεγό νασιν ἐνθάδε οἱ δύο εἰς σάρκα μίαν. διὰ γὰρ αὐτὴν γέγονε καὶ αὐτὸς σάρξ, ὅτε «ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν», καὶ οὐκέτι γέ εἰσι δύο, ἀλλὰ νῦν μία γέ ἐστι σάρξ, ἐπεὶ τῇ γυναικὶ <ἐκκλησίᾳ> λέγεται τὸ «ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους»· οὐ γάρ ἐστί τι ἰδίᾳ σῶμα Χριστοῦ ἕτερον παρὰ τὴν ἐκκλησίαν οὖσαν «σῶμα» αὐτοῦ «καὶ μέλη ἐκ μέρους»· καὶ ὁ θεός γε τούτους τοὺς μὴ δύο, ἀλλὰ γενομένους σάρκα μίαν συνέζευξεν, ἐντελλόμενος ἵνα ἄν θρωπος μὴ χωρίζῃ τὴν ἐκκλησίαν ἀπὸ τοῦ κυρίου. καὶ ὁ προσέχων γε ἑαυτῷ ὡς μὴ χωρισθῆναι <ἀπὸ τοῦ Χριστοῦ>,…

Μετὰ ταῦτα διαληψόμεθα τὸν τῶν Φαρισαίων λόγον ὃν εἶπον τῷ Ἰησοῦ· τί οὖν Μωσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι; εὐ λόγως δ' εἰς τοῦτο παραληψόμεθα τὴν ἀπὸ τοῦ Δευτερονομίου λέξιν περὶ τοῦ τῆς ἀποστασίας βιβλίου ἔχουσαν οὕτως· «ἐὰν δὲ λάβῃ τις γυναῖκα καὶ συνοικήσῃ αὐτῇ, καὶ ἔσται ἐὰν μὴ εὕρῃ χάριν ἐναντίον αὐτοῦ ὅτι εὗρεν ἐν αὐτῇ ἄσχημον πρᾶγμα» καὶ τὰ ἑξῆς ἕως τοῦ «καὶ οὐ μιανεῖτε τὴν γῆν ἣν κύριος ὁ θεὸς ὑμῶν δίδωσιν ὑμῖν ἐν κλήρῳ».

ἀλλ' ἐὰν περὶ τῆς τῶν ἐθνῶν κλήσεως τὸ «πόρνην» ζητῇς, χρήσῃ τῷ «λάβε σεαυτῷ γυναῖκα πορνείας καὶ τέκνα πορνείας» καὶ τοῖς ἑξῆς. ὡς γὰρ «οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦντες ἀναίτιοί εἰσιν»

, οὕτως ἐν καιρῷ λαμβάνων γυναῖκα πορ νείας ὁ ἐκβάλλων τὴν προτέραν γυ ναῖκα [καὶ] ἀναίτιός ἐστι, ποιήσας αὐτὸ κατὰ τὴν πρόσταξιν τοῦ (ὅτ' ἔδει) εἰπόντος (καὶ ἕως ἐχρῆν) τὸ γυ ναῖκα «πόρνην οὐ λήψεται», καὶ (ὅτε εὔλογον ἦν) φήσαντος «λάβε σεαυτῷ γυναῖκα πορνείας». ὡς γὰρ «κύριός ἐστι τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου»

Note

Origen believes in the exception clause, but sees no chance of marrying another in it.

Someone else quotes Origen:

“But it might be a subject for inquiry if on this account He hinders any one

putting away a wife, unless (ἐὰν μὴ ἐπί) she be caught in fornication....”

(Origen, Commentary on Matthew 14.24.44; ANF)

Origen Commentary on Matthew Book XIV:

After this our Saviour says, not at all permitting the dissolution of marriages for any other sin than fornication alone, when detected in the wife, "Whosoever shall but away his own wife, saving for the cause of fornication, maketh her an adulteress."[195] (http://ccel.org/fathers2/ANF-10/anf10-50.htm#P8781_1948428 )

Origen Commentary on Matthew Book XIV:

But perhaps some Jewish man of those who dare to oppose the teaching of our Saviour will say, that when Jesus said, "Whosoever shall put away his own wife, saving for the cause of fornication, maketh her an adulteress,"[192] (http://ccel.org/fathers2/ANF-10/anf10-50.htm#P8781_1948428 )

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

> A list someone else had:

>> I need to affirm whether or not they are specifically quoting Mat_5 or if this is actually Mat_19:9

>>! – back link!

Basil the Great (329-379 AD) – Beyond the Early Church

We already gave Basil’s quotes previously.

Raw Data – The Latin Vulgate Affirms ei mē in Matthew 19:9

One of the first things that needs to be established is whether or not ei mē is actually the most original and correct phrase in Matthew 19. The Latin Vulgate is one source of evidence to consider in light of this.

What is documented here is also confirmed by numerous older Latin documents, including (for example), “Codex Vercellensis” (300s – documented previously)

What follows is the documentation for all my research in comparing the GNT with the Latin Vulgate to consider the wording for this exception.

It has to be ei mē

·If the Greek had matthew 5’s “exception” word that Latin would have been exceptar

Ei Mē with NISI

Most every time, ei mē in the GNT correlates with nisi in the Vulgate. The following points thoroughly document this (especially for the NT), which also includes a thorough coverage of every notable exception to this in the NT.

Ei Mē without NISI

Alexandrian Greek:

Mar_11:13 is the only place where the Latin Vulgate does not translate ei mē as nisi, in light of comparing it to Alexandrian based Greek Texts. In Mar_11:13 the Latin translates ei mē here as “praeter” which is simply another word for “except.” – in other words, in this one case where ei mē is not represented with nisi, this is very understandable and not far from representing it as nisi.

[As a technical side note, because the Vulgate was evidently not based on the Textus Receptus and or Majority Greek text, (unlike the Alexandrian texts) there are three other places in these particular Greek texts (Textus Receptus and Majority Text) that do not have ei mē translated into nisi, or even represented in Latin at all: Mat_19:17; Mar_11:13; Act_21:25; 2Co_3:1 – Since Jerome evidently drew from some texts similar to the Alexandrian texts, it makes since that (other than Mar_11:13) there was no ei mē in these places to begin with in order for Jerome to represent them as nisi in Lattin.]

But I would say that when it comes to translation, it would be unfair to consider the Majority texts, or Textus Receptious without also considering textual variations in the Alexandrian based Greek Texts, since the Vulgate was evidently not even based on these exact texts in some places.

--

>>! Consolidate repetition

There are only 4 places where the Vulgate does not translate ei mē as nisi: Mat_19:17; Mar_11:13; Act_21:25; 2Co_3:1;

The majority of these are not in Alexandrian based texts, leaving only Mar_11:13 where the Vulgate does not translate EIMH as nisi, if the Vulgate was referencing Alexandrian texts rather than Majority (Byzantine) texts.

This means that there are only 43 verses in TR, or 40 in the Alexandrian texts, in the NT where the Vulgate translates other words as “nisi” without a parallel “EIMH” in Greek:

The majority of the time EIMH is used in the Greek, it means something exceptive, and nisi is used the majority of the time in the latten for this exceptive expression.

--

NISI without Any form of Ei Mē

>>! this seems to conflict with what I wrote below!

There are only five times out of 121 verses in the New Testament that nisi is in the Latin Vulgate without having a form of ei mē in any of the Greek texts. The following are the only places this takes place:

(1) Mar_9:8; (αλλα) - This is very understandable grammatically

(2) Luk_2:26; (πρὶν) - not directly necessary in Greek, but useful in Latin

(3) Act_17:21; (ετερον) understandable in context

(4) Act_20:23; (πλην) understandable, but not justified in terms of consistency

(5) Act_24:21; (η) understandable, grammatically and contextually speaking

[Note: Heb_6:14 is a copyist error (covered below), but it is still an attempt to represent ei mē as nisi]

[1Co_14:7; - (εαν… μη is used four words later, somewhat in conjunction with εαν) - This case is almost the same as translating EANMH (as listed below)]

From EANME (Greek) to NISI (Latin)

Here are all of the times that EANMH (an adaptation of EIMH) is used.

[These are also indicated in the primary list below]

32 verses:

Mat_5:20; Mat_12:29; Mat_18:3; Mat_26:42; Mar_3:27; Mar_7:3; Mar_7:4; Luk_13:3; Joh_3:2; Joh_3:3; Joh_3:5; Joh_3:27; Joh_4:48; Joh_5:19; Joh_6:44; Joh_6:53; Joh_6:65; Joh_7:51; Joh_12:24; Joh_15:4; Joh_20:25; Act_15:1; Act_27:31; Rom_10:15; 1Co_14:6; 1Co_14:9; 1Co_15:36; Gal_2:16; 2Th_2:3; 2Ti_2:5; Rev_2:5; Rev_2:22;

What is Behind NISI (Latin)? – Usually Ei Mē or Ean Mē

In the chart below, most of the times nisi is used in Latin, this directly correlates to some form of ei mē. The second most common form of ei mē which is translated like this is ean mē, and whenever this form is used, this is indicated off to the right side.

>> This number for ei mē seems wrong (says 88 ei mē-s below)

>> is this based on Alexandrian texts

Greek – ei mē (82 verses)

Latin – nisi (121 verses)

Mat_5:13; ἐὰν μὴ Mat_11:27; Mat_12:4; Mat_12:24; ἐὰν μὴ Mat_12:39; Mat_13:57; Mat_14:17; Mat_15:24; Mat_16:4; Mat_17:8; Mat_17:21; ἐὰν μὴ Mat_19:9; Mat_19:17; Mat_21:19; Mat_24:22; Mat_24:36; ἐὰν μὴ Mar_2:7; Mar_2:26; ἐὰν μὴ Mar_5:37; Mar_6:4; Mar_6:5; Mar_6:8; ἐὰν μὴ ἐὰν μὴ Mar_8:14; αλλα Mar_9:9; Mar_9:29; Mar_10:18; Mar_11:13; Mar_13:20; Mar_13:32; πρὶν Luk_4:26; Luk_4:27; Luk_5:21; Luk_6:4; Luk_8:51; εἰ μήτι Luk_10:22; Luk_11:29; ἐὰν μὴ Luk_17:18; Luk_18:19; ἐὰν μὴ ἐὰν μή ἐὰν μή Joh_3:13; ἐὰν μὴ ἐὰν μὴ ἐὰν μή τι Joh_6:22; ἐὰν μὴ Joh_6:46; ἐὰν μὴ ἐὰν μὴ ἐὰν μὴ Joh_9:33; Joh_10:10; ἐὰν μὴ Joh_14:6; ἐὰν μὴ… ἐὰν μὴ Joh_17:12; Joh_19:11; Joh_19:15; ἐὰν μὴ Act_11:19; ἐὰν μὴ Ετερον πλην Act_21:25; η ἐὰν μὴ Rom_7:7; Rom_9:29; ἐὰν μὴ Rom_11:15; Rom_13:1; Rom_13:8; Rom_14:14; 1Co_1:14; 1Co_2:2; 1Co_2:11; εἰ μή τι ἂν ἐκ… 1Co_7:17; 1Co_8:4; 1Co_10:13; 1Co_12:3; 1Co_14:5; ἐὰν μὴ εαν… μη ἐὰν μὴ 1Co_15:2; ἐὰν μὴ 2Co_2:2; 2Co_3:1; 2Co_12:5; 2Co_12:13; εἰ μήτι Gal_1:7; Gal_1:19; ἐὰν μὴ Gal_6:14; Eph_4:9; Php_4:15; ἐὰν μὴ 1Ti_5:19; ἐὰν μὴ Heb_3:18; εἰ μὴν 1Jn_2:22; 1Jn_5:5; (εἰ δὲ μή)… ἐὰν μὴ Rev_2:17; ἐὰν μὴ Rev_9:4; Rev_13:17; Rev_14:3; Rev_19:12; Rev_21:27;

Mat_5:13; Mat_5:20; Mat_11:27; Mat_12:4; Mat_12:24; Mat_12:29; Mat_12:39; Mat_13:57; Mat_14:17; Mat_15:24; Mat_16:4; Mat_17:8; Mat_17:21; Mat_18:3; Mat_19:9; Not in Alexandrian Texts Mat_21:19; Mat_24:22; Mat_24:36; Mat_26:42; Mar_2:7; Mar_2:26; Mar_3:27; Mar_5:37; Mar_6:4; Mar_6:5; Mar_6:8; Mar_7:3; Mar_7:4; Mar_8:14; Mar_9:8; Mar_9:9; Mar_9:29; Mar_10:18; praeter Mar_13:20; Mar_13:32; Luk_2:26; Luk_4:26; Luk_4:27; Luk_5:21; Luk_6:4; Luk_8:51; Luk_9:13; Luk_10:22; Luk_11:29; Luk_13:3; Luk_17:18; Luk_18:19; Joh_3:2; Joh_3:3; Joh_3:5; Joh_3:13; Joh_3:27; Joh_4:48; Joh_5:19; Joh_6:22; Joh_6:44; Joh_6:46; Joh_6:53; Joh_6:65; Joh_7:51; Joh_9:33; Joh_10:10; Joh_12:24; Joh_14:6; Joh_15:4; Joh_17:12; Joh_19:11; Joh_19:15; Joh_20:25; Act_11:19; Act_15:1; Act_17:21; Act_20:23; Not in Alexandrian Texts Act_24:21; Act_27:31; Rom_7:7; Rom_9:29; Rom_10:15; Rom_11:15; Rom_13:1; Rom_13:8; Rom_14:14; 1Co_1:14; 1Co_2:2; 1Co_2:11; 1Co_7:5; 1Co_7:17; 1Co_8:4; 1Co_10:13; 1Co_12:3; 1Co_14:5; 1Co_14:6; 1Co_14:7; 1Co_14:9; 1Co_15:2; 1Co_15:36; 2Co_2:2; Not in Alexandrian Texts 2Co_12:5; 2Co_12:13; 2Co_13:5; Gal_1:7; Gal_1:19; Gal_2:16; Gal_6:14; Eph_4:9; Php_4:15; 2Th_2:3; 1Ti_5:19; 2Ti_2:5; Heb_3:18; Heb_6:14; 1Jn_2:22; 1Jn_5:5; Rev_2:5; Rev_2:17; Rev_2:22; Rev_9:4; Rev_13:17; Rev_14:3; Rev_19:12; Rev_21:27;

Other Small Particular Details

1Co_7:5; TR/M: "EIMH"; A: "EIMHTI"

2Co_13:5; TR/M: "EIMH"; A: "EIMHTI"

Hebrews 6:14, is Still Trying to Represent ei mē

Heb_6:14; - (Currently: TR/M: "η μην"; A: "ει μην") - Here, the Vulgate seems to be certainly based on a corruption of one of the Alexandrian based texts. I would say that this is certainly an inaccuracy in the Latin Vulgate. No version of the TR or M texts have any possible way to even come close to translating this into nisi, nor do the current A texts, per say, but The A texts do currently have it, "ει μην." which literally means, "if Surely." A corruption in the text or the translation can very easily make this look like "if not." – this proves that the Latin Vulgate is at least partly based on an Alexandrian text type (at least in this case).

Hebrews 6:14 Directly from Codex Sinaiticus

The NU (N) could have easily been omitted by some copyist, or even a translator’s eye to make this look like “except” (ειμη) rather than “if surely” (ειμην):

EIMH – except-only – This is what it would say if you only noticed the first four letters of the ancient Greek Text above

EI MHN – If Surely – This is what it would say if you were sure to notice the first five letters of the ancient Greek Text above

Nisi Can Be Like Only

RHEIMS (1582). And I say to you, that whosoeuer shal dimisse his vvife, but for fornication,

and shal mary an other, doth committe aduoutrie: and he that shal mary her that is dimissed,

committeth aduoutrie.67

Containing 3 Objects, Modifying 2, and Specifying 1

Scripture Reference	1^st Statement a grammatically ‘theoretical’ setup (i.e. the “Subjunctive Mood”)	Specifier: Ei mē	2^nd Statement Specified Object	3^rd Statement What happens after specification is acomplished
1Ki_20:23 [21:23] CAB	…but if *we should [theoretically] fight against [* πολεμήσωμεν^V-AAS-1P] them in the plain	verily [εἰ μὴ]	we shall prevail against them.	1Ki_20:24 Therefore do this…
2Ki_5:20 CAB	And Gehazi… said… as the Lord lives [ζῇ^V-PAS-3S]	I will surely [εἰ μὴ]	run after him,	and take something from him.
Mat_19:9 (TR)	‘One may divorce his wife	only/ truly [εἰ μὴ]	upon prostitution	And if he may marry another, he commits adultery

The third statement is not excepted by ei mē.

1Ki_20:23 [21:23] CAB …*but if [* ἐὰν δὲ] *we should [theoretically] fight against [* πολεμήσωμεν^V-AAS-1P – Subjunctive Mood (same grammar as used in Mat_19:9)] them in the plain, verily [εἰ μὴ (NTES: “then”)] *we shall prevail [κραταιώσομεν^V-FAI-1P] against [ὑπὲρ] them.

2Ki_5:20 CAB And Gehazi…said…as the Lord lives [ζῇ^V-PAS-3S – Subjunctive Mood (same grammar as used in Mat_19:9)], [ὅτι] I will surely [εἰ μὴ] run after him, and take something from him. [Lit. Grammar: if the lord lives (a grammatically ‘theoretical’ setup), then I will surely (εἰ μὴ) do this…]

[ζῇ κύριος ὅτι εἰ μὴ]

> NTES agrees: “surely”

> a solemn declaration, [not a question, because it is Subjunctive]

If it is Ei Mē – Summaries and Explanations for the Following Points of Research

> Are there affirmatives in oaths?

> Main Question: is there any time where ei mē does not reverse what precedes it, but actually specifies permission (in general), and or (especially) specifies a preceding partial statement

>! Does it ever extend into a previous thought in a preceding verse?/ Does it extend over multiple statements?

> is there any case at all where the effects of ei mē cross kai? > in a 3-verb scenario

> I also need to know if it cannot work literally as "if not"

> how many times does KJV represent it as “only”/ “unless” (etc.)?

> I probably need to redo apocrypha – using newer search software

> I need to understand all the places ei is translated as “unless” and something other than “if”

> I need to know & look at all of the references which have: (1) Cases where it does not have an absolute statement & (2) Cases where it does not “reverse” what precedes it

> if the material is in the preceding or following verse (say that in parentheses) after the primary reference

The mission for some of the following points is to consider each and every use of “εἰ μή” (ei mē; G1508) in the LXX and the GNT; to find out exactly how it works and how it should be translated when it is not preceded by an absolute statement.

Important thought

A compound conditional conjunctions

“We note, further, that constructions with εἰ are translated by ‘except’, while constructions

with ἐάν are translated by ‘unless’.”

C:\Files\ComputerOperation\Shortcuts\Research\Marriage\Exception

Background For this Project

· Josiahs Scott did the following: Recompiled 12/22/09; Revised: 1/16/10 – 1/27/10;

· From January through February 2010, the Bible verses in points 1 and 2 below (150 verses), were analyzed by the following people: Andrea Hudson, Angelle Lewis, and two other persecuted helpers named PH-B and PH-R (see Analysis Assignments below)

· 2/22/10 Josiahs compiled the data that was analyzed by the above people.

· 3/21/11 Josiahs recompiled all of this research into the “Exception Clause Research” Appendix

Analysis Assignments

Assignment	Initial Analyzer	Reviewer
OT: from Gen - Job	Andrea	Josiahs
OT: from Psa - Apocrypha	Angelle
Gospels	PH-R
Epistles	PH-B

Josiahs Scott took care of Acts and is continuing to work on every case where it seemed uncertain as to how to categorize difficult verses.

“εἰ μή” (ei mē) was a phrase that meant, “if not,” in its initial, original and literal application as two words, and eventually came to usually mean “except” or “only” as a sort of compound word by common usage, especially by the time of the Greek New Testament.

This important distinction from “if not,” to “except” or “only” is determined by its setup within the sentence. If it is preceded by an absolute statement then it almost always means “except.” If it is not proceeded by an absolute statement, then it can mean “if not,” or “only.” Its literal, original application as “if not,” still occurs in the GNT, but this is the minority of cases, and its frequent application as “only” can be commonly seen with a sensitive awareness to the places and ways it is used.

This research is mostly based off of the basic standard form of “εἰ μή” (ei mē); I have not included one related phrase (see below) since in this case it’s variation from this normal form breaks the unique grammatical nuance of the combination of “εἰ μή” (ei mē) into a more or less plainly literal result. In other words, analyzing the unique grammatical implications of “εἰ μή” (ei mē) is specifically the purpose of this research, and I have tried to only include slight variations of this phrase that retain this same dynamic grammatical principal.

Phrases Included in this Analysis

G1508: εἰ μή (ei mē) – This is the primary form of the phrase we are looking at, which is the form of the exception in Mat_19:9 (TR)

G1509: εἰ μή τι (ei mē ti); – if not some: This is basically the same thing as “εἰ μή” (ei mē), with the addition of “τι” (ti – “some”); There are only 3 occurrences of this variation in the GNT, and they are included within the results of ei mē.

G1437/G3361: εαν μη (eán mḗ) – Basically: “if it is not so...”

By combining “εἰ” (ei [G1487]), which means “if,” with “ἄν” (án [G302]) which is basically a theoretical possibility that is usually in the form of a noun (as in “any one” in Mat_19:9) the result is “εαν” (eán) which basically means “if it is so...” and if it is used with the negative as here, “ἐὰν μὴ” (eán mḗ) it basically means “if it may not be so...” – this has not been analyzed yet, but we would like to look at it as well at some point as God may permit.

G1490: “ει δέ μή” (ei dé mḗ); - But if not

Source Text Abbreviations Used

When verse references are marked with these abbreviations, it may imply that a Greek word exclusively appears in the reference only in these specific Greek Texts, and not the others.

BTexts – Byzantine Majority Texts (see GNT)

ATexts – Alexandrian Texts (see GNT)

TR – Textus Receptus, (including Stephens 1550, and Scrivener 1894; see GNT)

NIAT – Not In Alexandrian Texts (see GNT)

NIATB – Not In Alexandrian, or most Byzantine Texts (see GNT)

Important Cases to Consider From the Following Research

Non-Standard Places, Where EI MH Is Not Used As Except

Exceptions to the Exceptive word:

Rev_21:27

Where it means ONLY (not so much except):

"If Not":

Mat_24:22 (if not – ab [Mat_24:21] > eime > exc. > ab)

Mar_13:20 (see previous)

Rom_9:29 (eime > exc. > ab)

(compare Rom_11:15 below)

Joh_9:32-33 (eime > exc. > ab)

the absolute statement may follow the “if not” exception

1Co_7:16-17 (unusual construction – cannot work as "if not")

1Co_15:2 (exc. to a positive ab.)

Usually negative precedes, but can include positives as well:

Sir_25:26 (eime > exc. > ab.)

Complex reversal of question:

2Co_3:1 (textual variation: ^SAη ^TBει μη – T/B texts: make eime an "unless" by implying a question before it)

> older verion: an implied negative by asking a question [reFlexive pronoun] An example that uses eime like "unless" by a preceeding implied question!)

also:

1Jn_2:22

1Jn_5:5

Rom_11:15

Act_21:25 – "only" connotations

Search: EIMH in The LXX

“εἰ μή” [ει μη] (ei mē) is found in at least 90 verses, including 60 from the Protestant cannon, 17 so-called Apocrypha, & 13 other, non-standard references

>> Varify numbers above after completing this analysis

Helpers: Andrea & Angelle (~2009). Intensely reviewed, verified & revised by Josiahs (2011).

Compare: EIMH in The GNT

Not Proceeded by an Absolute Statement

A lot of these are: (A) ei mē > (B) exception > (C) Absolute Statement – but a number of other, really important patterns happen as well:

>> Are any of these in the Subjunctive as Mat_19:9? They are going to pay attention to this:

Andrea – Gen_31:42; Gen_43:10 (exception = reality); Num_5:19 (twice); Jdg_7:14 ^Δ^; Jdg_14:18; 1Sa_25:34; 2Sa_2:27; 2Sa_19:7 [O.L. 2Sa_19:8]; 1Ki_20:23 [O.L. 1Ki_21:23] (‘truly’); 2Ki_3:14; 2Ki_5:20 ^Δ^ (ὅτι εἰ μὴ – apparently ‘truly’ (in a solemn declaration) [or possibly a question?]); 2Ki_9:26 ^Δ (‘truly’); Job_12:10 ^Δ (v. Job_12:9 = Ab.Q. if it is original; otherwise, in v. Job_12:10 ei mē is used as a question); Job_22:20 (‘truly’; some consider this verse an addition, but it is still an example of ei mē as an affirmation); Job_31:20; Job_31:35; Job_31:37; Job_42:8 (twice; repeated exception? or, as CAB says: (1) ‘only’ [ὅτι εἰ μὴ] (2) except); Angelle – Psa_94:17 ^ [O.L. Psa_93:17]; Psa_119:92 [O.L. Psa_118:92]; Psa_124:1-2 ^ [see: v. Psa_124:3-5; (O.L. Psa_123:1-2); (Δ = v. 2)]; Psa_131:2 [O.L. Psa_130:2; (difficult to represent)]; Isa_1:9; Isa_40:28 (turned into a question [I don’t think it’s an Ab.Q.?]); Jer_15:11 ^ (‘truly’); Jer_38:21 [O.L. Jer_45:21]; Jer_48:27 ^ (either ‘truly’ (CAB) or it is turned into a question (NETS) [O.L. Jer_31:27]); Eze_5:11 ^ (εἰ μὴ ἀνθ᾿ – ‘truly’ or “surely” (CAB & NETS)); Eze_16:56 (Unusual: “surely…not” (CAB & NETS)); Eze_20:39 ^Δ (Very Important example: turned into a positive question); Dan_10:19 ^Δ [Th. = Μὴ φοβοῦ; O.G. = “ελεεινος ει; μη φοβου”]; Hos_12:11 (if not [O.L. Hos_12:12]); {Jdt_11:2 ^; Wis_17:9 ^Δ (ει μηδεν); Wis_17:12 ^ (this is in v. Wis_17:11 in some Greek texts [also compare: Wis_17:9 – εἰ μηδὲν]); Sir_19:8 ^Δ (μὴ…εἰ μή…μὴ – except/ unless); Sir_23:14 ^Δ (very unusual: ‘possibly not’); Sir_25:26; 2Ma_8:15 ^Δ; 2Ma_12:44; [3Ma_5:32; 4Ma_2:20; ] ^Δ}

^ Questioned by helpers; verified by Josiahs

“Δ” (Delta) – References which have been added or relocated by Josiahs

Ab.Q. – Absolute question (i.e. Grammatically, this functions as an absolute statement for the ei mē to work)

“O.L.” means the “Original Location” that a verse is found in the LXX (which is ordered differently than the MT)

References marked with “{}” (curly brackets) means books that Protestants have removed from their Bibles in conformity with apostate Judaism

References marked with “[]” (square brackets) means extra books that were not historically considered Scripture (as far as I know). Content marked with square brackets means extra technical details

Proceeded by an Absolute Statement

Gen_3:11 ^Δ (unusual: editors have it: εἶ; μὴ); Deu_32:27 ^Δ (εἰ μὴ δι᾿…μὴ…μὴ; see v. Deu_32:26); Andrea – Deu_32:30 [Ab.Q.]; Num_22:33-34 ^Δ (twice: ei mē ‘hybrid’); Jdg_9:15 ^{^}; Jdg_9:20 (ei mē is present twice in some LXX texts, but not at all in Alfred Rahlfs compilation; see Jdg_9:19); Jdg_11:10 ^Δ; 2Sa_13:26 ^Δ (see v. 2Sa_13:25); 1Sa_20:15 ^Δ (this is a very interesting usage! Compare v. 1Sa_20:14, 1Sa_20:15, 1Sa_20:16); 2Sa_19:13 [2Sa_19:14]; 1Ki_17:1 [ὅτι εἰ μὴ διὰ στόματος λόγου μου]; 2Ki_5:17 ^Δ (see v. 2Ki_5:16); 2Ki_6:22; 2Ki_7:10 (ὅτι εἰ μὴ); 2Ki_23:9 ^Δ (ὅτι εἰ μὴ – very subtle; think: “going up” = eating; [ei mē retroactively extends beyond “ὅτι”]); * Neh_2:2; Neh_2:12 [* often called, “2 Esdras” in the LXX]; Est_4:17 (twice in the LXX’s extension of the verse); Est_6:6 [Ab.Q.]; Job_33:33 ^Δ (see v. Job_33:32); Angelle – Psa_106:23 [O.L. Psa_105:23]; Pro_23:3 ^Δ (editors have it: εἶ, μὴ in “εἰ δὲ…εἶ, μὴ ἐπιθύμει”); Ecc_3:12; Ecc_3:22; Ecc_8:15 (ὅτι εἰ μὴ); Jer_42:5 ^{^}; Dan_2:11 ^Δ [Th. = ἀλλ᾿; O.G. = ει μητι]; Dan_6:5 [Th. = εἰ μὴ; O.G. = ει δε μη; (O.L. Dan_6:6)]; {Tob_3:15; Jdt_6:2; Jdt_9:14; Wis_7:28; Wis_9:17; Wis_11:25 ^{^} (double-question carried by “μὴ”); Sir_12:2; Sir_16:2 ^Δ (μὴ…εἰ μή); [4Ma_2:7 (Ab.Q.); 4Ma_9:2; Bel and the Dragon 1:5 (see “Dan_ 14:4-5,” KJVA); so-called Psalms of Solomon – 85 5:11 (or v. 13); 85 9:6 (or v. 10); 85 9:7 (or v. 14); 85 15:2 (or v. 3 (a); twice); 85 16:3 (see v. 2b); 85 18:12 (or v. 14); Odes – 86 2:27 (Deu_32:27); 86 2:30 (Deu_32:30)] ^Δ}

^ Questioned by helpers; verified by Josiahs

“Δ” (Delta) – References which have been added or relocated by Josiahs

Ab.Q. – Absolute question (i.e. Grammatically, this functions as an absolute statement for the ei mē to work)

O.G. – “Old Greek”; that is, Greek versions of the OT that were made before the current LXX

Th. – “Theodotion”; another Greek OT translation done by the Jews to replace the LXX

References marked with “{}” (curly brackets) means books that Protestants have removed from their Bibles in conformity with apostate Judaism

References marked with “[]” (square brackets) means extra books that were not historically considered Scripture (as far as I know). Content marked with square brackets means extra technical details

Original List – Before Being Analyzed

Here are the same resources before they were organized in the previous lists:

Gen_3:11; Gen_31:42; Gen_43:10; Exo_33:15; Num_5:19 (twice); Num_22:33-34; Deu_32:27; Deu_32:30; Jdg_7:14; Jdg_9:15; Jdg_11:10; Jdg_14:18; 1Sa_20:15; 1Sa_25:34; 2Sa_2:27; 2Sa_13:26; 2Sa_19:8; 2Sa_19:14; 1Ki_17:1; 1Ki_21:23; 2Ki_3:14; 2Ki_5:17; 2Ki_5:20; 2Ki_6:22; 2Ki_7:10; 2Ki_9:26; 2Ki_23:9; Ezr_12:2; Ezr_12:12; Est_6:6; Job_12:10; Job_22:20; Job_31:20; Job_31:35; Job_31:37; Job_33:33; Job_42:8 (twice); Psa_93:17; Psa_105:23; Psa_118:92; Psa_123:1; Psa_123:2; Psa_130:2; Pro_23:3; Ecc_3:12; Ecc_3:22; Ecc_8:15; Isa_1:9; Isa_40:28; Jer_15:11; Jer_31:27; Jer_45:21; Jer_49:5; Eze_5:11; Eze_16:56; Eze_20:39; Dan_2:11 (ει μητι); Dan_10:19; Hos_12:12; {Tob_3:15; Jdt_6:2; Jdt_9:14; Jdt_11:2; Est_4:17 (twice – see the LXX’s extension of the verse); Wis_7:28; Wis_9:17; Wis_11:25; Wis_17:9 (ει μηδεν); Wis_17:11; Sir_12:2; Sir_16:2; Sir_19:8; Sir_23:14; Sir_25:26; 2Ma_8:15; 2Ma_12:44; [3Ma_5:32; 4Ma_2:7; 4Ma_2:20; 4Ma_9:2; Bel and the Dragon 1:5; 85 5:11; 85 9:6; 85 9:7; 85 15:2 (twice); 85 16:3; 85 18:12; 86 2:27; 86 2:30]}

Greek Text for the ‘Less Common’ Books

Esther-Greek 4:17 κυριε μου ο βασιλευς ημων συ ει μονος βοηθησον μοι τη μονη και μη εχουση βοηθον ει μη σε οτι κινδυνος μου εν χειρι μου

Esther-Greek 4:17 ημας δε ρυσαι εν χειρι σου και βοηθησον μοι τη μονη και μη εχουση ει μη σε κυριε

Bel and the Dragon 1:5 και ειπεν ο βασιλευς τω δανιηλ δια τι ου προσκυνεις τω βηλ και ειπε δανιηλ προς τον βασιλεα ουδενα σεβομαι εγω ει μη κυριον τον θεον τον κτισαντα τον ουρανον και την γην και εχοντα πασης σαρκος κυριειαν

3 Maccabees 5:32 καιπερ ει μη δια την της συντροφιας στοργην και της χρειας το ζην αντι τουτων εστερηθης

4 Maccabees 2:7 επει τινα τις τροπον μονοφαγος ων το ηθος και γαστριμαργος η και μεθυσος μεταπαιδευεται ει μη δηλον οτι κυριος εστιν των παθων ο λογισμος

4 Maccabees 2:20 ει μη γαρ εδυνατο του θυμου ο λογισμος κρατειν ουκ αν ειπεν ουτως

4 Maccabees 9:2 αισχυνομεθα γαρ τους προγονους ημων εικοτως ει μη τη του νομου ευπειθεια και συμβουλω μωυσει χρησαιμεθα

Psalm of Solomon –

85 5:11 τους βασιλεις και αρχοντας και λαους συ τρεφεις ο θεος και πτωχου και πενητος η ελπις τις εστιν ει μη συ κυριε

85 9:6 τινι χρηστευση ο θεος ει μη τοις επικαλουμενοις τον κυριον καθαριεις εν αμαρτιαις ψυχην εν εξομολογησει εν εξαγοριαις οτι αισχυνη ημιν και τοις προσωποις ημων περι απαντων

85 9:7 και τινι αφησεις αμαρτιας ει μη τοις ημαρτηκοσιν δικαιους ευλογησεις και ουκ ευθυνεις περι ων ημαρτοσαν και η χρηστοτης σου επι αμαρτανοντας εν μεταμελεια

85 15:2 τις γαρ ισχυει ο θεος ει μη εξομολογησασθαι σοι εν αληθεια και τι δυνατος ανθρωπος ει μη εξομολογησασθαι τω ονοματι σου

85 16:3 εν τω διενεχθηναι ψυχην μου απο κυριου θεου ισραηλ ει μη ο κυριος αντελαβετο μου τω ελεει αυτου εις τον αιωνα

85 18:12 και ουκ επλανηθησαν αφ' ης ημερας εκτισεν αυτους απο γενεων αρχαιων ουκ απεστησαν οδων αυτων ει μη ο θεος ενετειλατο αυτοις εν επιταγη δουλων αυτου

Odes –

86 2:27 ει μη δι' οργην εχθρων ινα μη μακροχρονισωσιν και ινα μη συνεπιθωνται οι υπεναντιοι μη ειπωσιν η χειρ ημων υψηλη και ουχι κυριος εποιησεν ταυτα παντα

86 2:30 πως διωξεται εις χιλιους και δυο μετακινησουσιν μυριαδας ει μη ο θεος απεδοτο αυτους και ο κυριος παρεδωκεν αυτους

Search: EIMH in the GNT

“εἰ μή” (ei mē) [ει μη] is found in at least as much as 92 [78 original (bad search); KJV+ 81 refs] versus in various copies of the GNT

Helpers: PH-R & PH-B; reviewed & verified by Josiahs

Compare: EIMH in The LXX

Note: The following list is one of the most comprehensive lists possible for any and every reference of ei mē, by including nearly every GNT possible. I compiled this list by comparing every reference in the following resources: Majority Text (88 refs); KJV+ (81 refs); TR (87 refs); GNT-V (81 refs??); W&H (83 refs) Tischendorf (81 refs) – all of these sources have been compiled into the following research. This means that every major Greek source text compilation has been included and closely analyzed in our research here, along with some additional Greek compilations.

> Number problems: All of this intense comparison and compilation brought the number of verses up from 78 to 92, adding an additional 14 references to consider for ei mē.

Not Proceeded by an Absolute Statement

Mat_19:9 ^Δ (TR); Mat_24:22 ^Δ (compare v. Mat_24:36); PH-R – Joh_15:22 ^-KJV+; Joh_18:30 ^-KJV+ (εἰ μὴ…οὐκ ἄν – works as is, but also preceded by an implied absolute: v. Joh_18:29); Mar_13:20 ^Δ (compare v. Mar_13:32); Joh_9:33 ^Δ; Rom_9:29;

“-KJV+” means that G1508 is not found (it is “omitted”) in the English, “KJV+” text of this verse, but it has been “split” into G1487 (ει) and G3361 (μη). They apparently did this because ei mē can simply work directly as “if not” in these instances and still have an “exception” effect. (All of these were “Questioned by helpers; Verified by Josiahs”)

“Δ” (Delta) – References which have been added or relocated by Josiahs

Important Explanations and Conclusions about these few Examples

Not counting Mat_19:9, most of these references have ei mē simply working as “if not”, especially since in these cases ei mē is at the beginning of the sentence (which means that it falls into a different grammatical sub-category than ei mē in Mat_19:9).

>> any more 3-element examples???

Proceeded by an Absolute Statement

PH-R – Mat_5:13; Mat_11:27 (twice; last 2 by PH-B as well); Mat_12:4 (not ‘Ab.Q.’); Mat_12:24; Mat_12:39 (repeated in Mat_16:4); Mat_13:57; Mat_14:17; Mat_15:24 (ESV: only); Mat_16:4; Mat_17:8; Mat_17:21 ^Δ (BTexts & TR); Mat_19:17 ^Δ (BTexts & TR); Mat_21:19; Mat_24:36 (compare v. Mat_24:22); Mar_2:7 (Ab.Q.); Mar_2:26* (critical example proves ei mē does NOT cross “and” and tackle and except 3 elements of a sentence! – ‘those with him’ were not part of the exception! [Mat_12:4; Luk_6:4]); Mar_5:37 (εἰ μὴ Πέτρον καὶ ᾿Ιάκωβον καὶ – when it does cross “and” there are only two action verbs in view); Mar_6:4 (KJV is misleading in English: “and” is not in Greek here after ei mē); Mar_6:5; Mar_6:8 (εἰ μὴ…μὴ…μὴ…μὴ); Mar_8:14 (καὶ εἰ μὴ ἕνα); Mar_9:8 (some AText(s) [Westcott-Hort: μεθ εαυτων ει μη τον ιησουν μονον; not in Nestle-Aland 27th/UBS4]); Mar_9:9 (εἰ μὴ ὅταν); Mar_9:29 (ει μη εν προσευχη ^TSBκαι ^TSBνηστεια); Mar_10:18; Mar_11:13; [Mar_12:15 (BTexts & TR: η μη)]; Mar_13:32 (compare v. Mar_13:20); Luk_4:26; Luk_4:27; Luk_5:21 (Ab.Q.); Luk_6:4 (εἰ μὴ μόνους); Luk_8:51 (οὐδένα εἰ μὴ..καὶ…καὶ…καὶ…καὶ); Luk_9:13 ^Δ (εἰ μή τι; ATexts = εἰ μήτι); Luk_10:22 (twice); Luk_11:29; Luk_17:18 ^Δ^; Luk_18:19; Joh_3:13; Joh_6:22; Joh_6:46; Joh_10:10 ^; Joh_13:10 (ATexts = ει μη; most BTexts & TR simply use η (“or”); One source says BTexts = ἢ μὴ; [Tischendorf has no exception here for feet]); Joh_14:6; Joh_17:12; Joh_19:11 ^-KJV+; Joh_19:15; Act_11:19 ^Δ (εἰ μὴ μόνον); Act_21:25 ^Δ (BTexts & TR – εἰ μὴ…καὶ…καὶ…καὶ πορνείαν); Act_26:32 ^Δ; PH-B – Rom_7:7 (twice); Rom_11:15 ^ (εἰ γὰρ…εἰ μὴ – Ab.Q.); Rom_13:1; Rom_13:8 (Μηδενὶ μηδὲν ὀφείλετε εἰ μὴ); Rom_14:14; 1Co_1:14; 1Co_2:2; 1Co_2:11 (Ab.Q.); 2Co_3:1 (BTexts & Stephens TR = ει μη; ATexts & Scrivener TR = η μη); 1Co_7:5 ^Δ (μὴ…εἰ μή τι; ATexts = εἰ μήτι); 1Co_7:17 ^Δ (Ab.Q.; see v. 1Co_7:16); 1Co_8:4; 1Co_10:13; 1Co_12:3 [Rom_10:9]; 1Co_14:5; 1Co_15:2 (εἰ…ἐκτὸς εἰ μὴ – double exception-wording); 2Co_2:2 (Ab.Q.); 2Co_12:5; 2Co_12:13 (Ab.Q.); 2Co_13:5 ^Δ (εἰ μή τι; ATexts and some others = εἰ μήτι); Gal_1:7 (ει μη τινες; a ‘non-matching’ contrast); Gal_1:19; Gal_6:14; Eph_4:9 (Ab.Q.); Php_4:15 (εἰ μὴ ὑμεῖς μόνοι); 1Ti_5:19 (εἰ μὴ ἐπὶ); Heb_3:18 (Ab.Q.); [Heb_6:14 (Vulgate mistakenly put nisi here)]; 1Jn_2:22 (Ab.Q.); 1Jn_5:5 (Ab.Q.); Rev_2:17; Rev_3:7 (some BText(s)); Rev_9:4; Rev_13:17; Rev_14:3; Rev_19:12; Rev_21:27 (‘non-matching’ contrast);

^ Questioned by helpers; Verified by Josiahs

“Δ” (Delta) – References which have been added or relocated by Josiahs

Ab.Q. – Absolute question (i.e. Grammatically, this functions as an absolute statement for the ei mē to work)

“-KJV+” means that G1508 is not found in the English (KJV+) text of this verse, but it has been “split” into G1487 (ει) and G3361 (μη). They apparently did this because ei mē can simply work directly as “if not” in these instances and still have an “exception” effect.

ἢ μὴ – is ocationally used virtually exactly the same as ei mē; (in some source texts one phrase is replaced for the other)

A Very Technical Note: When BTexts & TR = εἰ μή τι and ATexts = εἰ μήτι, this is only a result of modern editorship, and does not reflect an actual variation in ancient source texts

Original List – Before Being Analyzed

Here is the same list of references before being sorted

Mat_5:13; Mat_11:27; Mat_12:4; Mat_12:24; Mat_12:39; Mat_13:57; Mat_14:17; Mat_15:24; Mat_16:4; Mat_17:8; Mat_17:21; Mat_19:9; Mat_19:17; Mat_21:19; Mat_24:22; Mat_24:36; Mar_2:7; Mar_2:26; Mar_5:37; Mar_6:4; Mar_6:5; Mar_6:8; Mar_8:14; Mar_9:8; Mar_9:9; Mar_9:29; Mar_10:18; Mar_11:13; Mar_13:20; Mar_13:32; Luk_4:26; Luk_4:27; Luk_5:21; Luk_6:4; Luk_8:51; Luk_9:13; Luk_10:22; Luk_11:29; Luk_17:18*; Luk_18:19; Joh_3:13; Joh_6:22; Joh_6:46; Joh_9:33; Joh_10:10; Joh_13:10; Joh_14:6; Joh_15:22**; Joh_17:12; Joh_18:30**; Joh_19:11**; Joh_19:15; Act_11:19; Act_21:25; Act_26:32; Rom_7:7; Rom_9:29; Rom_11:15*; Rom_13:1; Rom_13:8; Rom_14:14; 1Co_1:14; 1Co_2:2; 1Co_2:11; 1Co_7:5; 1Co_7:17; 1Co_8:4; 1Co_10:13; 1Co_12:3; 1Co_14:5; 1Co_15:2 (2X); 2Co_2:2; 2Co_3:1; 2Co_12:5; 2Co_12:13; 2Co_13:5; Gal_1:7; Gal_1:19; Gal_6:14; Eph_4:9; Php_4:15; 1Ti_5:19; Heb_3:18; 1Jn_2:22; 1Jn_5:5; Rev_2:17; Rev_3:7; Rev_9:4; Rev_13:17; Rev_14:3; Rev_19:12; Rev_21:27;

Note: Red = more textual variations added by Josiahs; other marks = questions from helpers

Search: EIAN MH in the LXX

“ἐὰν μὴ” [εαν μη] (eán mḗ) is found in at least 86 verses in the LXX, including 16 in the so-called “Apocrypha,” and 5 others.

Not Proceeded by an Absolute Statement

Most or all of these are simply working as lit. “if it/they may not”, except where specified otherwise.

Gen_30:33; Gen_43:9; Gen_44:23; Gen_44:32; Exo_4:9; Exo_21:8; Lev_5:1; Lev_26:23; Num_31:23; Deu_11:28; Deu_18:19; Deu_21:14 (!); Deu_24:1 (!); Deu_28:15; Deu_28:58; Jdg_4:8; Jdg_14:13; 1Sa_2:16; 1Sa_6:9; 1Sa_11:3; 1Sa_19:11; 1Sa_20:9; 1Sa_26:10 (surely! – obviously not saying, ‘the lord does not live’!!); 2Sa_3:35 (lit. "if not" and "surely"); 2Ki_2:10; 2Ch_15:13 (ὃς ἐὰν μὴ ἐκζητήσῃ κύριον θεὸν – reminiscent of Mat_19:9, but still used very lit. similar effects could work if you did a merge of os an + ei me); Psa_7:12 (Psa_7:13 in some Greek texts); Psa_19:13 (LXX location: Psa_18:14); Psa_127:1 (LXX location: Psa_126:1); Isa_7:9; Jer_17:27; Jer_22:6 (surely!); Jer_50:45 (surely; LXX location: Jer_27:45); Jer_49:20 (surely; LXX location: Jer_30:14); Jer_26:4 (simple lit. – can see how this eventually turned into 'surely': Jer_26:4-6; LXX location: Jer_33:4); Jer_27:8 (LXX location: Jer_34:8); Jer_38:18 (LXX location: Jer_45:18); Eze_17:16 (surely); Eze_17:19 (surely); Eze_24:13 (καὶ τί ἐὰν μὴ καθαρισθῇς – difficult Greek; "what if you are no longer cleansed" – NETS p 965); Dan_2:5; Dan_2:9; Mic_3:8 (surely); Zec_14:17; Zec_14:18 (ἐὰν...μὴ...ἐπὶ τούτοις...ἐὰν μὴ); Mal_2:2 (twice); Mal_3:10 (slightly complex, but lit.); {Jdt_8:15; Sir_27:3; Sir_31:6 (Sir_34:6 in some texts); Susanna 1:22 (i.e. Dan_13:22 – ἐάν τε μὴ); Bar_2:22; Bar_2:29; 1Ma_6:27; 1Ma_7:35 / 2Ma_14:33 (lit. "if not" and "surely"); [Epistle of Jeremiah – 73 1:23 (i.e. Bar_6:24) (NETS p 944);]}

Proceeded by an Absolute Statement

Gen_32:26 (some texts have it in Gen_32:27); Gen_42:15; Gen_42:37; Gen_43:3; Gen_43:5; Exo_3:19; Lev_22:6; Lev_25:20 (question/more lit.); Jos_7:12; 1Sa_27:1; 2Sa_3:13; 2Ch_23:6; Est_2:14; Psa_137:6 (this is ‘absolute’ in the sense that it is a ‘final fate’ of ‘completely sticking’; LXX location: Psa_136:6); Pro_4:16; Amo_3:3 (question); Amo_3:4 (εἰ used twice to prepare the question before ἐὰν μὴ – absolute/ rhetorical question); Amo_3:7; {Tob_8:20 (ab.st, but still ‘surely’); Jdt_8:11; Jdt_11:10; Wis_8:21; 1Ma_3:53; [Bel and the Dragon 1:8/ Dan_14:8/ (rather) NETS p. 1025; note: only in Old Greek, not Theodotion Gr/Brenton) so-called Psalms of Solomon – 85 2:23; 85 5:3; 85 5:7; 85 16:13 – see below]}

Original List – Before Being Analyzed

Gen_30:33; Gen_32:27; Gen_42:15; Gen_42:37; Gen_43:3; Gen_43:5; Gen_43:9; Gen_44:23; Gen_44:32; Exo_3:19; Exo_4:9; Exo_21:8; Lev_5:1; Lev_22:6; Lev_25:20; Lev_26:23; Num_31:23; Deu_11:28; Deu_18:19; Deu_21:14; Deu_24:1; Deu_28:15; Deu_28:58; Jos_7:12; Jdg_4:8; Jdg_14:13; 1Sa_2:16; 1Sa_6:9; 1Sa_11:3; 1Sa_19:11; 1Sa_20:9; 1Sa_26:10; 1Sa_27:1; 2Sa_3:13; 2Sa_3:35; 2Ki_2:10; 2Ch_15:13; 2Ch_23:6; Est_2:14; Psa_7:13; Psa_18:14; Psa_126:1; Psa_136:6; Pro_4:16; Isa_7:9; Jer_17:27; Jer_22:6; Jer_27:45; Jer_30:14; Jer_33:4; Jer_34:8; Jer_45:18; Eze_17:16; Eze_17:19; Eze_24:13; Dan_2:5; Dan_2:9; Amo_3:3; Amo_3:4; Amo_3:7; Mic_3:8; Zec_14:17; Zec_14:18; Mal_2:2; Mal_3:10; {Epistle of Jeremiah – 73 1:23; Tob_8:20; Jdt_8:11; Jdt_8:15; Jdt_11:10; Est_2:14; Wis_8:21; Sir_27:3; Sir_34:6; Bar_2:22; Bar_2:29; Susanna 1:22; 1Ma_3:53; 1Ma_6:27; 1Ma_7:35; 2Ma_14:33; [Bel and the Dragon 1:9; so-called Psalms of Solomon – 85 2:23; 85 5:3; 85 5:7; 85 16:13]}

Details for 2Sa_3:35

2Sa_3:35 CAB …And all the people came to cause David to eat bread while it was yet day. And David swore [ὤμοσεν], saying, God do so to me, and more also, if I eat bread or anything else before the sun goes down.

ὅτι ἐὰν μὴ δύῃ ὁ ἥλιος, οὐ μὴ γεύσωμαι ἄρτου ἢ ἀπὸ παντός τινος

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2Sa_3:35 Jos.Trans. that if maybe not the sun goes down/sets [δύῃ], I will *not in no way [* οὐ μὴ] taste bread or from every-anything

Another representation of the Greek LXX, called ABP (Apostolic Bible Polyglot), also represents the negative “μὴ” in “ἐὰν μὴ” as “should”.

2Sa_3:35 ABP …that [ὅτι] *until [³should [* ἐὰν μὴ] ⁴go down ¹the ²sun], *in no way [* οὐ μὴ] shall I taste bread nor any thing.

Numerous English versions (including Brenton, CAB, ABP, Charles Thomsons) find that they have to represent this negative statement [ἐὰν μὴ] positively in order for it to make sense in English.

2Sa 3:35 καὶ ἦλθεν πᾶς ὁ λαὸς περιδειπνῆσαι τὸν Δαυιδ ἄρτοις ἔτι οὔσης ἡμέρας, καὶ ὤμοσεν Δαυιδ λέγων Τάδε ποιήσαι μοι ὁ θεὸς καὶ τάδε προσθείη, ὅτι ἐὰν μὴ δύῃ [fig. set] ὁ ἥλιος, οὐ μὴ γεύσωμαι ἄρτου ἢ ἀπὸ παντός τινος.

2Sa 3:35 και^{G2532 CONJ} ηλθεν^{G2064 V-AAI-3S} πας^{G3956 A-NSM} ο^{G3588 T-NSM} λαος^{G2992 N-NSM} περιδειπνησαι^V-AAN τον^{G3588 T-ASM} δαυιδ^N-PRI αρτοις^{G740 N-DPM} ετι^{G2089 ADV} ουσης^{G1510 V-PAPGS} ημερας^{G2250 N-GSF} και^{G2532 CONJ} ωμοσεν^V-AAI-3S δαυιδ^N-PRI λεγων^{G3004 V-PAPNS} ταδε^{G3592 D-ASN} ποιησαι^{G4160 V-AAO-3S} μοι^{G1473 P-DS} ο^{G3588 T-NSM} θεος^{G2316 N-NSM} και^{G2532 CONJ} ταδε^{G3592 D-APN} προσθειη^{G4369 V-AAO-3S} οτι^{G3754 CONJ} εαν^{G1437 CONJ} μη^{G3165 ADV} δυη^{G1417 V-PAS-3S} ο^{G3588 T-NSM} ηλιος^{G2246 N-NSM} ου^{G3364 ADV} μη^{G3165 ADV} γευσωμαι^V-AMS-1S αρτου^{G740 N-GSM} η^{G2228 CONJ} απο^{G575 PREP} παντος^{G3956 A-GSN} τινος^{G5100 I-GSN}

Greek Text for the ‘Less Common’ Books

Bel and the Dragon 1:9 ειπε δε δανιηλ προς τον βασιλεα γινεσθω ουτως εαν μη παραδειξω οτι ουκ εστιν ο βηλ ο κατεσθιων ταυτα αποθανουμαι και παντες οι παρ' εμου ησαν δε τω βηλ ιερεις εβδομηκοντα χωρις γυναικων και τεκνων

http://carm.org/psalms-of-solomon

Ps of Sol 85 2:23 οτι ενεπαιξαν και ουκ εφεισαντο εν οργη και θυμω μετα μηνισεως και συντελεσθησονται εαν μη συ κυριε επιτιμησης αυτοις εν οργη σου

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“(23) For they have made sport unsparingly in wrath and fierce anger; 26 And they will make an utter end, unless [εαν μη] Thou, O Lord, rebuke them in Thy wrath”

Ps of Sol 85 5:3 ου γαρ ληψεται τις σκυλα παρα ανδρος δυνατου και τις ληψεται απο παντων ων εποιησας εαν μη συ δως

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5 Who, then, can take aught of all that Thou hast made, except [εαν μη] Thou Thyself givest?

Ps of Sol 85 5:7 και εαν μη επιστρεψης ημας ουκ αφεξομεθα αλλ' επι σε ηξομεν

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(7) Even though Thou restore us not [και εαν μη επιστρεψης ημας], we will not keep away; But unto Thee will we come.

Ps of Sol 85 16:13 οτι εαν μη συ ενισχυσης τις υφεξεται παιδειαν εν πενια

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13 For if Thou givest not strength [οτι εαν μη συ ενισχυσης], Who can endure chastisement with poverty?

E-Sword Did Not Work Good For This

“ἐὰν μὴ” (eán mḗ) is found in at least 65 verses in the LXX, including 11 in the “Apocrypha”

Gen_30:33; Gen_42:15; Gen_42:37; Gen_43:3; Gen_43:5; Gen_43:9; Exo_3:19; Exo_4:9; Exo_21:8; Lev_5:1; Lev_22:6; Lev_25:20; Lev_26:23; Num_31:23; Deu_11:28; Deu_18:19; Deu_21:14; Deu_24:1; Deu_28:15; Deu_28:58; Jos_7:12; Jdg_4:8; Jdg_14:13; 1Sa_11:3; 1Sa_26:10; 1Sa_27:1; 2Sa_3:13; 2Sa_3:35; 2Ch_15:13; 2Ch_23:6; Est_2:14; Psa_7:12; Psa_127:1; Psa_137:6; Pro_4:16; Isa_7:9; Jer_17:27; Jer_22:6; Jer_27:8; Jer_38:18; Jer_49:20; Jer_50:45; Eze_17:16; Eze_17:19; Eze_24:13; Dan_2:5; Amo_3:3; Amo_3:4; Amo_3:7; Mic_3:8; Zec_14:17; Zec_14:18; Mal_2:2; Mal_3:10; Dan_14:11;

11 e-Sword Apocrypha (lacks ~5 refs):

Tob_8:20;

Jdt_8:11; Jdt_8:15; Jdt_11:10;

Wis_8:21;

Sir_25:

Sir_27:3; Sir_34:6;

Bar_2:22;

1Ma_3:53; 1Ma_6:27;

Search: EIAN MH in the GNT

“ἐὰν μὴ” (eán mḗ) is found in 50 verses in the GNT

Not Proceeded by an Absolute Statement

Most of these are functioning as lit. "if not", and or working in the exception-posture that begins a sentence

Mat_5:20; Mat_10:14 (Aαν TSBεαν μη); Mat_18:3; Mar_7:4 (no preceding verb, just: ἀπὸ ἀγορᾶς [PREP + Noun]; Gram: almost the same as if starting the sentence); Luk_8:18 BTexts(only in Byz: ος Aαν γαρ Bεαν TSαν...και ος Bεαν TSAαν μη – lit. if maybe not either way); Luk_13:3; Luk_13:5 (last 2: αλλ εαν μη); Luk_18:17 (ος Aαν TSBεαν μη...ου μη – lit. if maybe not either way); Joh_3:3; Joh_3:5; Joh_4:48 (εαν μη...ου μη); Joh_6:53; Joh_12:24; Joh_13:8; Joh_15:6 (ἐὰν μή τις); Joh_20:25; Act_15:1; Act_27:31; 1Co_8:8 (TSBουτε TSBγαρ TSBεαν...ουτε εαν μη...Aουτε Aεαν – simple/lit.); 1Co_14:9 (also see v. 6); Jas_2:17 (last two: no preceding verb in actual Gr.); Rom_11:23 (Aκακεινοι TSBκαι TSBεκεινοι δε, εαν μη [some put a comma after δε]); Rev_13:15 (Aινα οσοι BAεαν TSαν μη – difficult example: only works lit.);

Proceeded by an Absolute Statement

Mat_11:6 (ὃς ἐὰν μὴ – see Luk_7:23 below); Mat_12:29; Mat_18:35; Mat_26:42; Mar_3:27; Mar_4:22 (ὅ ἐὰν μὴ paralleled with ἀλλ᾿); Mar_7:3; Mar_10:30 (ab.st.: Mar_10:29; complex, but basically says: there is no one like this if it is not maybe those who are rewarded); Luk_7:23 (ὃς ἐὰν μὴ – a merger of os an + ei me [note: does not sound as absolute (like Mat_11:6), but it implies 'finally'/'completely' blessed/ and it is still a type of rule] [note: The goal in this particular case is that you would not meet the dreaded "exception"]; Joh_3:2; Joh_3:27; Joh_5:19 (ἐὰν μή τι βλέπῃ – not exact opposites); Joh_6:44; Joh_6:65 (πρός με, ἐὰν μὴ ᾖ); Joh_7:51 (μὴ...ἐὰν μὴ – often not represented in Eng. [incl. KJV, CAB, etc.]); Joh_15:4 (twice; has a preceding dependant clause; not exact opposites); Act_8:31 (πῶς γὰρ ἂν δυναίμην, ἐὰν μή τις – ab.Question); Rom_10:15; 1Co_9:16; 1Co_14:6 (ἐὰν...ἐὰν μὴ; also v.9); 1Co_15:36; Gal_2:16 (surely every Protestant knows this is used as "only"!); 2Ti_2:5; 2Th_2:3 (tricky: no lit. preceding rule, but it is implied (as stated in v. 1-2), and versions try to supply this implication in v. 3); Rev_2:5 (εἰ δὲ μή...ἐὰν μὴ – this very clearly demonstrates that the three primary forms of eime are mostly equivalent); Rev_2:22 (can see how lit. if maybe not becomes "except");

Original List – Before Being Analyzed

Mat_5:20; Mat_10:14 ^{BTexts & TR}; Mat_11:6; Mat_12:29; Mat_18:3; Mat_18:35; Mat_26:42; Mar_3:27; Mar_4:22; Mar_7:3; Mar_7:4; Mar_10:15 ^{BTexts & TR}; Mar_10:30; Luk_7:23; Luk_8:18 ^BTexts; Luk_13:3; Luk_13:5; Luk_18:17 ^{BTexts & TR}; Joh_3:2; Joh_3:3; Joh_3:5; Joh_3:27; Joh_4:48; Joh_5:19; Joh_6:44; Joh_6:53; Joh_6:65; Joh_7:51; Joh_12:24; Joh_13:8; Joh_15:4; Joh_15:6; Joh_20:25; Act_8:31; Act_15:1; Act_27:31; Rom_10:15; Rom_11:23; 1Co_8:8; 1Co_9:16; 1Co_14:6; 1Co_14:9; 1Co_15:36; Gal_2:16; 2Th_2:3; 2Ti_2:5; Jas_2:17; Rev_2:5; Rev_2:22; Rev_13:15 ^{BTexts & ATexts};

“Only”? – compare Latin English translation

WICLIF (WYCLIFF) (1380) and I sey to you that euer leue his wiif but for fornycacioun, and

weddith another: doith leccherie, and he that weddith the forsakenwiif doith leccherie.71 (See the

‘John Wycliffe Bible’ above.)

Search: EI DE MH in the LXX

“ει δε μη” [ει δε μη] (ei de mē) is found in at least 30 verses in the LXX, including 5 in the so-called “Apocrypha,” and 1 other.

>> get accented Greek here

Not Proceeded by an Absolute Statement

Job_34:16 (NETS p 690; CAB: badly, fig. represented);

Proceeded by an Absolute Statement

Many of these examples are in the 'rule posture' to make an exception, but the intervening "but" [de] seems to almost always stifle its potential figurative application. "But" makes it work good very literally, and almost makes it unnecessary or impossible to make it work like 'except'.

I think that this is mostly due to the fact that the "but" is causing an additional contrast to the phrase, and making it almost necessarily a simple, negative phrase

Gen_18:21; Gen_20:7; Gen_24:49; Gen_30:1; Gen_42:16 (εἰ ἀληθεύετε ἢ οὔ· εἰ δὲ μή); Gen_42:20; Gen_43:5 (see Gen_43:4: εἰ μὲν οὖν...εἰ δὲ μὴ – v. 5); Exo_8:2 (or Exo_7:27 in LXX; rule: Exo_8:1 / Exo_7:26 LXX – does not sound absolute, but it is a 'rule' that can be excepted); Exo_32:32; Exo_40:37 (rule: Exo_40:36 – dissimilar 'exception'); Num_20:18 (neg = pos. b/c of double-neg); Jos_24:15 (rule: Jos_24:14); Rth_4:4; 1Sa_19:17 (με ει δε μη); 2Sa_17:6 (εἰ ποιήσομεν κατὰ τὸν λόγον αὐτοῦ; εἰ δὲ μή); Job_9:24; Job_24:25 (see: Job_24:24); Job_32:22 (double-neg = Pos); Jer_11:21 (double-neg = Pos – Οὐ μὴ προφητεύσῃς ἐπὶ τῷ ὀνόματι κυρίου· εἰ δὲ μή, ἀποθανῇ); Jer_47:5/ LXX: Jer_40:5 (rule: Jer_47:4/ LXX: Jer_40:4); Dan_3:15 (ES/Th/Rahlfs: ἐὰν δὲ μὴ; UB/OG: ει δε μη...μη – NETS p 999); Dan_6:5/LXX: Dan_6:6 (ES/Th/Rahlfs: εἰ μὴ; UB/OG: ει δε μη; NETS p 1010 – Very complex textual variations: The 'exception' addresses different things ); Dan_6:12 /LXX: Dan_6:13 (ES/Th/Rahlfs: NA; UB/OG: ει δε μη; NETS p 1010 – double-neg = Pos ) {Tob_8:12; Sir_5:12; Sir_29:6 (text is difficult); 1Ma_15:31 (twice; see: 1Ma_15:30); 2Ma_5:18 (see: 2Ma 5:17); [Bel and the Dragon 1:8/ Dan_14:8 (ES/Th/Rahlfs: Ἐὰν μὴ; UB/OG: ει δε μη; NETS p. 1025)]}

ES = e-Sword

Th = Theodotion

Rahlfs = His Compilation of the Greek old testament

UB = Unbound Bible Software

OG = Old Greek

Original List – Before Being Analyzed

Gen_18:21; Gen_20:7; Gen_24:49; Gen_30:1; Gen_42:16; Gen_42:20; Gen_43:5; Exo_7:27; Exo_32:32; Exo_40:37; Num_20:18; Jos_24:15; Rth_4:4; 1Sa_19:17 (με ει δε μη); 2Sa_17:6; Job_9:24; Job_24:25; Job_32:22; Job_34:16; Jer_11:21; Jer_47:5; Dan_3:15; Dan_6:6; Dan_6:13; {Tob_8:12; Sir_5:12; Sir_29:6; 1Ma_15:31; 2Ma_5:18; [Bel and the Dragon 1:8]}

Greek Text for the ‘Less Common’ Books

Bel and the Dragon 1:8 και θυμωθεις ο βασιλευς εκαλεσε τους προεστηκοτας του ιερου και ειπεν αυτοις παραδειξατε τον εσθιοντα τα παρασκευαζομενα τω βηλ ει δε μη γε αποθανεισ Song of Songs

θε η δανιηλ ο φασκων μη εσθιεσθαι αυτα υπ' αυτου οι δε ειπαν αυτος ο βηλ εστιν ο κατεσθιων αυτα

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Search: EI DE MH in the GNT

“ει δέ μή” (ei dé mḗ) is found in 14 verses in the GNT

[lit. But if not (G1490)]

For our purposes here, this phrase does not have much of a dynamic to consider in the ways that it is used. It basically always very simply means “but if not.” For this reason I am only giving it a light review.

> For this reason I have only given it a light review.

Not Proceeded by an Absolute Statement

NA

Proceeded by an Absolute Statement

Mat_6:1 (μη ποιειν...ει δε Aμη Aγε TSBμηγε – double-neg = Pos); Mat_9:17 (ουδε βαλλουσιν... ει δε Aμη Aγε TSBμηγε – double-neg = Pos); Mar_2:21 (ουδεις επιβλημα...ει δε μη – double-neg = Pos); Mar_2:22 (οὐδεὶς βάλλει...εἰ δὲ μή – double-neg = Pos); Luk_5:36 (similar – double-neg = Pos); Luk_5:37 (similar – double-neg = Pos); Luk_10:6 (ἐὰν ᾖ ἐκεῖ...ἐπ᾿ αὐτὸν...εἰ δὲ μήγε, ἐφ᾿); Luk_13:9 (καν μεν ποιηση καρπον TSBει TSBδε TSBμηγε εις το μελλον Aει Aδε Aμη Aγε εκκοψεις αυτην); Luk_14:32 (ει δε Aμη Aγε TSBμηγε; rule (w ει): Luk_14:31); Joh_14:2; Joh_14:11 (not oposites); 2Co_11:16 (ει δε Aμη Aγε TSBμηγε – double-neg); Rev_2:5; Rev_2:16;

Original List – Before Being Analyzed

Mat_6:1; Mat_9:17; Mar_2:21; Mar_2:22; Luk_5:36; Luk_5:37; Luk_10:6; Luk_13:9; Luk_14:32; Joh_14:2; Joh_14:11; 2Co_11:16; Rev_2:5; Rev_2:16;

“After a negation, where it consequently affirms; "if otherwise," or "else" (Mat_9:17; Luk_5:36-37; Luk_14:32; 2Co_11:16)” (WS on G1490)

Search: EAN DE MH in the LXX

This particular variation of ei mē seems to have a strong tendency to want to very frequently start the sentence. Because of this, with most of these verses, the preceding rule is simply in the preceding verse, (which is why we have very frequently simply put the preceding verse in parentheses).

Additionally, (as said in previous sub-points) most all of these have to work literally because of the intervening word "but" (de).

Not Proceeded by an Absolute Statement

Exo_4:8 (Exo_4:7); Exo_22:3 (LXX: Exo_22:2); Lev_26:14 (Lev_26:13 – still contrast, but not a real 'rule');

Proceeded by an Absolute Statement

Gen_24:8 (Gen_24:7); Gen_34:17 (Gen_34:16); Exo_8:21 (Exo_8:20; LXX: Exo_8:16-17); Exo_10:4 (Exo_10:3); Exo_13:13; Exo_22:8 (Exo_22:7; LXX: Exo_22:6-7); Exo_34:20; Lev_5:7 (Lev_5:6); Lev_5:11 (Lev_5:10); Lev_12:8 (Lev_12:7); Lev_17:16 (Lev_17:15); Lev_25:26 (Lev_25:25); Lev_25:28 (Lev_25:27); Lev_25:30 (Lev_25:29); Lev_25:54 (Lev_25:53); Lev_27:20 (Lev_27:19); Lev_27:27 (Lev_27:26); Num_5:8 (Num_5:7); Num_5:28 (Num_5:27); Num_19:12; Num_27:9 (Num_27:8) > Num_27:10 > Num_27:11; Num_32:23 (Num_32:22); Num_32:30 (Num_32:29); Num_33:55 (Num_33:54); Deu_20:12 (Deu_20:11); Deu_22:2 (Deu_22:1); Deu_23:22 (Deu_23:21; LXX: Deu_23:22-23); Deu_25:7 (Deu_25:6); Rth_3:13; 1Sa_12:15 (1Sa_12:14); Psa_59:15 (LXX: Psa_58:16); Isa_1:20 (Isa_1:19); Jer_12:17 (Jer_12:16); Jer_13:17 (Jer_13:16); Jer_22:5 (Jer_22:4);

Original List – Before Being Analyzed

Gen_24:8; Gen_34:17; Exo_4:8; Exo_8:17; Exo_10:4; Exo_13:13; Exo_22:2; Exo_22:7; Exo_34:20; Lev_5:7; Lev_5:11; Lev_12:8; Lev_17:16; Lev_25:26; Lev_25:28; Lev_25:30; Lev_25:54; Lev_26:14; Lev_27:20; Lev_27:27; Num_5:8; Num_5:28; Num_19:12; Num_27:9; Num_27:10; Num_27:11; Num_32:23; Num_32:30; Num_33:55; Deu_20:12; Deu_22:2; Deu_23:23; Deu_25:7; Rth_3:13; 1Sa_12:15; Psa_58:16; Isa_1:20; Jer_12:17; Jer_13:17; Jer_22:5;

Search: EAN DE MH in the GNT

Not Proceeded by an Absolute Statement

NA

Proceeded by an Absolute Statement

Mat_6:15 (rule: Mat_6:14); Mat_10:13; Mat_18:16 (rule: Mat_18:15); 1Co_14:28 (rule: 1Co_14:27);

Original List – Before Being Analyzed

Mat_6:15; Mat_10:13; Mat_18:16; 1Co_14:28;

Other Examples of EIMH Variations

Exo 4:1 Brenton And Moses answered and said, If they believe me not [Ἐὰν οὖν μὴ], and do not hearken to my voice (for they will say, God has not appeared to thee), what shall I say to them?

Exo 4:1 ἀπεκρίθη δὲ Μωυσῆς καὶ εἶπεν Ἐὰν οὖν μὴ πιστεύσωσίν μοι μηδὲ εἰσακούσωσιν τῆς φωνῆς μου, ἐροῦσιν γὰρ ὅτι Οὐκ ὦπταί σοι ὁ θεός, τί ἐρῶ πρὸς αὐτούς;

Search: Everything Like EI MH in the LXX

145 passages; 96 hits on “ει μη” (ei mē) (with some hits 2-per-passage)

Gen_3:11

¹¹και ειπεν αυτω τις ανηγγειλεν σοι οτι γυμνος ει μη απο του ξυλου ου ενετειλαμην σοι τουτου μονου μη φαγειν απ αυτου εφαγες

Gen_18:21

²¹καταβας ουν οψομαι ει κατα την κραυγην αυτων την ερχομενην προς με συντελουνται ει δε μη ινα γνω

Gen_20:7

⁷νυν δε αποδος την γυναικα τω ανθρωπω οτι προφητης εστιν και προσευξεται περι σου και ζηση ει δε μη αποδιδως γνωθι οτι αποθανη συ και παντα τα σα

Gen_24:49

⁴⁹ει ουν ποιειτε υμεις ελεος και δικαιοσυνην προς τον κυριον μου απαγγειλατε μοι ει δε μη απαγγειλατε μοι ινα επιστρεψω εις δεξιαν η εις αριστεραν

Gen_30:1

¹ιδουσα δε ραχηλ οτι ου τετοκεν τω ιακωβ και εζηλωσεν ραχηλ την αδελφην αυτης και ειπεν τω ιακωβ δος μοι τεκνα ει δε μη τελευτησω εγω

Gen_31:42

⁴²ει μη ο θεος του πατρος μου αβρααμ και ο φοβος ισαακ ην μοι νυν αν κενον με εξαπεστειλας την ταπεινωσιν μου και τον κοπον των χειρων μου ειδεν ο θεος και ηλεγξεν σε εχθες

Gen_42:16

¹⁶αποστειλατε εξ υμων ενα και λαβετε τον αδελφον υμων υμεις δε απαχθητε εως του φανερα γενεσθαι τα ρηματα υμων ει αληθευετε η ου ει δε μη νη την υγιειαν φαραω η μην κατασκοποι εστε

Gen_42:20

²⁰και τον αδελφον υμων τον νεωτερον αγαγετε προς με και πιστευθησονται τα ρηματα υμων ει δε μη αποθανεισθε εποιησαν δε ουτως

Gen_43:5

⁵ει δε μη αποστελλεις τον αδελφον ημων μεθ ημων ου πορευσομεθα ο γαρ ανθρωπος ειπεν ημιν λεγων ουκ οψεσθε μου το προσωπον εαν μη ο αδελφος υμων ο νεωτερος μεθ υμων η

Gen_43:10

¹⁰ει μη γαρ εβραδυναμεν ηδη αν υπεστρεψαμεν δις

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Exo_4:23

²³ειπα δε σοι εξαποστειλον τον λαον μου ινα μοι λατρευση ει μεν ουν μη βουλει εξαποστειλαι αυτους ορα ουν εγω αποκτενω τον υιον σου τον πρωτοτοκον

Exo_8:2

^2aει δε μη βουλει συ εξαποστειλαι ιδου εγω τυπτω παντα τα ορια σου τοις βατραχοις

Exo_9:2

²ει μεν ουν μη βουλει εξαποστειλαι τον λαον μου αλλ ετι εγκρατεις αυτου

Exo_32:32

³²και νυν ει μεν αφεις αυτοις την αμαρτιαν αφες ει δε μη εξαλειψον με εκ της βιβλου σου ης εγραψας

Exo_33:15

¹⁵και λεγει προς αυτον ει μη αυτος συ πορευη μη με αναγαγης εντευθεν

Exo_40:37

³⁷ει δε μη ανεβη η νεφελη ουκ ανεζευγνυσαν εως της ημερας ης ανεβη η νεφελη

Num_5:19

¹⁹και ορκιει αυτην ο ιερευς και ερει τη γυναικι ει μη κεκοιμηται τις μετα σου ει μη παραβεβηκας μιανθηναι υπο τον ανδρα τον σεαυτης αθωα ισθι απο του υδατος του ελεγμου του επικαταρωμενου τουτου

Num_20:18

¹⁸και ειπεν προς αυτον εδωμ ου διελευση δι εμου ει δε μη εν πολεμω εξελευσομαι εις συναντησιν σοι

Num_22:33-34

³³και ιδουσα με η ονος εξεκλινεν απ εμου τριτον τουτο και ει μη εξεκλινεν νυν ουν σε μεν απεκτεινα εκεινην δε περιεποιησαμην  ³⁴και ειπεν βαλααμ τω αγγελω κυριου ημαρτηκα ου γαρ ηπισταμην οτι συ μοι ανθεστηκας εν τη οδω εις συναντησιν και νυν ει μη σοι αρεσκει αποστραφησομαι

Deu_32:27

²⁷ει μη δι οργην εχθρων ινα μη μακροχρονισωσιν και ινα μη συνεπιθωνται οι υπεναντιοι μη ειπωσιν η χειρ ημων η υψηλη και ουχι κυριος εποιησεν ταυτα παντα

Deu_32:30

³⁰πως διωξεται εις χιλιους και δυο μετακινησουσιν μυριαδας ει μη ο θεος απεδοτο αυτους και κυριος παρεδωκεν αυτους

Jos_24:15

¹⁵ει δε μη αρεσκει υμιν λατρευειν κυριω ελεσθε υμιν εαυτοις σημερον τινι λατρευσητε ειτε τοις θεοις των πατερων υμων τοις εν τω περαν του ποταμου ειτε τοις θεοις των αμορραιων εν οις υμεις κατοικειτε επι της γης αυτων εγω δε και η οικια μου λατρευσομεν κυριω οτι αγιος εστιν

Jdg_9:15

¹⁵και ειπεν η ραμνος προς τα ξυλα ει εν αληθεια υμεις χριετε με εις βασιλεα εφ υμων δευτε πεποιθατε εν τη σκεπη μου και ει μη εξελθοι πυρ εκ της ραμνου και καταφαγοι τας κεδρους του λιβανου

Jdg_9:20

²⁰και ει μη εξελθοι πυρ εξ αβιμελεχ και καταφαγοι τους ανδρας σικιμων και τον οικον μααλλων και ει μη εξελθοι πυρ απο ανδρων σικιμων και εκ του οικου μααλλων και καταφαγοι τον αβιμελεχ

Jdg_11:10

¹⁰και ειπαν οι πρεσβυτεροι γαλααδ προς ιεφθαε κυριος εσται ο ακουων ανα μεσον ημων ει μη κατα το ρημα σου ουτως ποιησομεν

Jdg_14:18

¹⁸και ειπαν αυτω οι ανδρες της πολεως εν τη ημερα τη εβδομη πριν δυναι τον ηλιον τι γλυκυτερον μελιτος και τι ισχυροτερον λεοντος και ειπεν αυτοις σαμψων ει μη κατεδαμασατε μου την δαμαλιν ουκ αν ευρετε το προβλημα μου

Rth_4:4

⁴καγω ειπα αποκαλυψω το ους σου λεγων κτησαι εναντιον των καθημενων και εναντιον των πρεσβυτερων του λαου μου ει αγχιστευεις αγχιστευε ει δε μη αγχιστευεις αναγγειλον μοι και γνωσομαι οτι ουκ εστιν παρεξ σου του αγχιστευσαι καγω ειμι μετα σε ο δε ειπεν εγω ειμι αγχιστευσω

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1Sa_6:9

⁹και οψεσθε ει εις οδον οριων αυτης πορευσεται κατα βαιθσαμυς αυτος πεποιηκεν ημιν την κακιαν ταυτην την μεγαλην και εαν μη και γνωσομεθα οτι ου χειρ αυτου ηπται ημων αλλα συμπτωμα τουτο γεγονεν ημιν

1Sa_19:17

¹⁷και ειπεν σαουλ τη μελχολ ινα τι ουτως παρελογισω με και εξαπεστειλας τον εχθρον μου και διεσωθη και ειπεν μελχολ τω σαουλ αυτος ειπεν εξαποστειλον με ει δε μη θανατωσω σε

1Sa_20:15

¹⁵ουκ εξαρεις ελεος σου απο του οικου μου εως του αιωνος και ει μη εν τω εξαιρειν κυριον τους εχθρους δαυιδ εκαστον απο προσωπου της γης

1Sa_25:34

³⁴πλην οτι ζη κυριος ο θεος ισραηλ ος απεκωλυσεν με σημερον του κακοποιησαι σε οτι ει μη εσπευσας και παρεγενου εις απαντησιν μοι τοτε ειπα ει υπολειφθησεται τω ναβαλ εως φωτος του πρωι ουρων προς τοιχον

2Sa_2:27

²⁷και ειπεν ιωαβ ζη κυριος οτι ει μη ελαλησας διοτι τοτε εκ πρωιθεν ανεβη ο λαος εκαστος κατοπισθεν του αδελφου αυτου

2Sa_13:26

²⁶και ειπεν αβεσσαλωμ και ει μη πορευθητω δη μεθ ημων αμνων ο αδελφος μου και ειπεν αυτω ο βασιλευς ινα τι πορευθη μετα σου

2Sa_17:6

⁶και εισηλθεν χουσι προς αβεσσαλωμ και ειπεν αβεσσαλωμ προς αυτον λεγων κατα το ρημα τουτο ελαλησεν αχιτοφελ ει ποιησομεν κατα τον λογον αυτου ει δε μη συ λαλησον

2Sa_19:7

^7bκαι νυν αναστας εξελθε και λαλησον εις την καρδιαν των δουλων σου οτι εν κυριω ωμοσα οτι ει μη εκπορευση σημερον ει αυλισθησεται ανηρ μετα σου την νυκτα ταυτην και επιγνωθι σεαυτω και κακον σοι τουτο υπερ παν το κακον το επελθον σοι εκ νεοτητος σου εως του νυν

2Sa_19:13

^13cκαι τω αμεσσαι ερειτε ουχι οστουν μου και σαρξ μου συ και νυν ταδε ποιησαι μοι ο θεος και ταδε προσθειη ει μη αρχων δυναμεως εση ενωπιον εμου πασας τας ημερας αντι ιωαβ

1Ki_17:1

¹και ειπεν ηλιου ο προφητης ο θεσβιτης εκ θεσβων της γαλααδ προς αχααβ ζη κυριος ο θεος των δυναμεων ο θεος ισραηλ ω παρεστην ενωπιον αυτου ει εσται τα ετη ταυτα δροσος και υετος οτι ει μη δια στοματος λογου μου

1Ki_20:23

^23dκαι οι παιδες βασιλεως συριας ειπον θεος ορεων θεος ισραηλ και ου θεος κοιλαδων δια τουτο εκραταιωσεν υπερ ημας εαν δε πολεμησωμεν αυτους κατ ευθυ ει μη κραταιωσομεν υπερ αυτους

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2Ki_1:3

³και αγγελος κυριου ελαλησεν προς ηλιου τον θεσβιτην λεγων αναστας δευρο εις συναντησιν των αγγελων οχοζιου βασιλεως σαμαρειας και λαλησεις προς αυτους ει παρα το μη ειναι θεον εν ισραηλ υμεις πορευεσθε επιζητησαι εν τη βααλ μυιαν θεον ακκαρων

2Ki_1:6

⁶και ειπαν προς αυτον ανηρ ανεβη εις συναντησιν ημων και ειπεν προς ημας δευτε επιστραφητε προς τον βασιλεα τον αποστειλαντα υμας και λαλησατε προς αυτον ταδε λεγει κυριος ει παρα το μη ειναι θεον εν ισραηλ συ πορευη ζητησαι εν τη βααλ μυιαν θεον ακκαρων ουχ ουτως η κλινη εφ ης ανεβης εκει ου καταβηση απ αυτης οτι θανατω αποθανη

2Ki_3:14

¹⁴και ειπεν ελισαιε ζη κυριος των δυναμεων ω παρεστην ενωπιον αυτου οτι ει μη προσωπον ιωσαφατ βασιλεως ιουδα εγω λαμβανω ει επεβλεψα προς σε και ειδον σε

2Ki_5:17

¹⁷και ειπεν ναιμαν και ει μη δοθητω δη τω δουλω σου γομος ζευγους ημιονων και συ μοι δωσεις εκ της γης της πυρρας οτι ου ποιησει ετι ο δουλος σου ολοκαυτωμα και θυσιασμα θεοις ετεροις αλλ η τω κυριω μονω

2Ki_5:20

²⁰και ειπεν γιεζι το παιδαριον ελισαιε ιδου εφεισατο ο κυριος μου του ναιμαν του συρου τουτου του μη λαβειν εκ χειρος αυτου α ενηνοχεν ζη κυριος οτι ει μη δραμουμαι οπισω αυτου και λημψομαι παρ αυτου τι

2Ki_6:22

²²και ειπεν ου παταξεις ει μη ους ηχμαλωτευσας εν ρομφαια σου και τοξω σου συ τυπτεις παραθες αρτους και υδωρ ενωπιον αυτων και φαγετωσαν και πιετωσαν και απελθετωσαν προς τον κυριον αυτων

2Ki_7:10

¹⁰και εισηλθον και εβοησαν προς την πυλην της πολεως και ανηγγειλαν αυτοις λεγοντες εισηλθομεν εις την παρεμβολην συριας και ιδου ουκ εστιν εκει ανηρ και φωνη ανθρωπου οτι ει μη ιππος δεδεμενος και ονος και αι σκηναι αυτων ως εισιν

2Ki_9:26

²⁶ει μη μετα των αιματων ναβουθαι και τα αιματα των υιων αυτου ειδον εχθες φησιν κυριος και ανταποδωσω αυτω εν τη μεριδι ταυτη φησιν κυριος και νυν αρας δη ριψον αυτον εν τη μεριδι κατα το ρημα κυριου

2Ki_23:9

⁹πλην ουκ ανεβησαν οι ιερεις των υψηλων προς το θυσιαστηριον κυριου εν ιερουσαλημ οτι ει μη εφαγον αζυμα εν μεσω των αδελφων αυτων

Neh_2:2

²και ειπεν μοι ο βασιλευς δια τι το προσωπον σου πονηρον και ουκ ει μετριαζων ουκ εστιν τουτο ει μη πονηρια καρδιας και εφοβηθην πολυ σφοδρα

Neh_2:12

¹²και ανεστην νυκτος εγω και ανδρες ολιγοι μετ εμου και ουκ απηγγειλα ανθρωπω τι ο θεος διδωσιν εις καρδιαν μου του ποιησαι μετα του ισραηλ και κτηνος ουκ εστιν μετ εμου ει μη το κτηνος ω εγω επιβαινω επ αυτω

Est_6:6

⁶ειπεν δε ο βασιλευς τω αμαν τι ποιησω τω ανθρωπω ον εγω θελω δοξασαι ειπεν δε εν εαυτω αμαν τινα θελει ο βασιλευς δοξασαι ει μη εμε

Job_9:24

²⁴παραδεδονται γαρ εις χειρας ασεβους προσωπα κριτων αυτης συγκαλυπτει ει δε μη αυτος τις εστιν

Job_12:10

¹⁰ει μη εν χειρι αυτου ψυχη παντων των ζωντων και πνευμα παντος ανθρωπου

Job_22:20

²⁰ει μη ηφανισθη η υποστασις αυτων και το καταλειμμα αυτων καταφαγεται πυρ

Job_24:25

²⁵ει δε μη τις εστιν ο φαμενος ψευδη με λεγειν και θησει εις ουδεν τα ρηματα μου

Job_31:20

²⁰αδυνατοι δε ει μη ευλογησαν με απο δε κουρας αμνων μου εθερμανθησαν οι ωμοι αυτων

Job_31:34-35

³⁴ου γαρ διετραπην πολυοχλιαν πληθους του μη εξαγορευσαι ενωπιον αυτων ει δε και ειασα αδυνατον εξελθειν θυραν μου κολπω κενω  ³⁵τις δωη ακουοντα μου χειρα δε κυριου ει μη εδεδοικειν συγγραφην δε ην ειχον κατα τινος

Job_31:37

³⁷και ει μη ρηξας αυτην απεδωκα ουθεν λαβων παρα χρεοφειλετου

Job_32:22

²²ου γαρ επισταμαι θαυμασαι προσωπον ει δε μη και εμε σητες εδονται

Job_33:33

³³ει μη συ ακουσον μου κωφευσον και διδαξω σε σοφιαν

Job_34:16

¹⁶ει δε μη νουθετη ακουε ταυτα ενωτιζου φωνην ρηματων

Job_42:8

⁸νυν δε λαβετε επτα μοσχους και επτα κριους και πορευθητε προς τον θεραποντα μου ιωβ και ποιησει καρπωσιν περι υμων ιωβ δε ο θεραπων μου ευξεται περι υμων οτι ει μη προσωπον αυτου λημψομαι ει μη γαρ δι αυτον απωλεσα αν υμας ου γαρ ελαλησατε αληθες κατα του θεραποντος μου ιωβ

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Psa_70:5

⁵ⁱεγω δε πτωχος και πενης ο θεος βοηθησον μοι βοηθος μου και ρυστης μου ει συ κυριε μη χρονισης

Psa_94:17

^17jει μη οτι κυριος εβοηθησεν μοι παρα βραχυ παρωκησεν τω αδη η ψυχη μου

Psa_106:23

^23kκαι ειπεν του εξολεθρευσαι αυτους ει μη μωυσης ο εκλεκτος αυτου εστη εν τη θραυσει ενωπιον αυτου του αποστρεψαι την οργην αυτου του μη εξολεθρευσαι

Psa_119:92

^92lει μη οτι ο νομος σου μελετη μου εστιν τοτε αν απωλομην εν τη ταπεινωσει μου

Psa_124:1-2

^1mωδη των αναβαθμων ει μη οτι κυριος ην εν ημιν ειπατω δη ισραηλ  ²ⁿει μη οτι κυριος ην εν ημιν εν τω επαναστηναι ανθρωπους εφ ημας

Psa_131:2

^2oει μη εταπεινοφρονουν αλλα υψωσα την ψυχην μου ως το απογεγαλακτισμενον επι την μητερα αυτου ως ανταποδοσις επι την ψυχην μου

Pro_23:3

³ει δε απληστοτερος ει μη επιθυμει των εδεσματων αυτου ταυτα γαρ εχεται ζωης ψευδους

Ecc_3:12

¹²εγνων οτι ουκ εστιν αγαθον εν αυτοις ει μη του ευφρανθηναι και του ποιειν αγαθον εν ζωη αυτου

Ecc_3:22

²²και ειδον οτι ουκ εστιν αγαθον ει μη ο ευφρανθησεται ο ανθρωπος εν ποιημασιν αυτου οτι αυτο μερις αυτου οτι τις αξει αυτον του ιδειν εν ω εαν γενηται μετ αυτον

Ecc_8:15

¹⁵και επηνεσα εγω συν την ευφροσυνην οτι ουκ εστιν αγαθον τω ανθρωπω υπο τον ηλιον οτι ει μη του φαγειν και του πιειν και του ευφρανθηναι και αυτο συμπροσεσται αυτω εν μοχθω αυτου ημερας ζωης αυτου οσας εδωκεν αυτω ο θεος υπο τον ηλιον

Isa_1:9

⁹και ει μη κυριος σαβαωθ εγκατελιπεν ημιν σπερμα ως σοδομα αν εγενηθημεν και ως γομορρα αν ωμοιωθημεν

Isa_40:28

²⁸και νυν ουκ εγνως ει μη ηκουσας θεος αιωνιος ο θεος ο κατασκευασας τα ακρα της γης ου πεινασει ουδε κοπιασει ουδε εστιν εξευρεσις της φρονησεως αυτου

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Isa_44:21

²¹μνησθητι ταυτα ιακωβ και ισραηλ οτι παις μου ει συ επλασα σε παιδα μου και συ ισραηλ μη επιλανθανου μου

Jer_11:21

²¹δια τουτο ταδε λεγει κυριος επι τους ανδρας αναθωθ τους ζητουντας την ψυχην μου τους λεγοντας ου μη προφητευσης επι τω ονοματι κυριου ει δε μη αποθανη εν ταις χερσιν ημων

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Jer_14:9

⁹μη εση ωσπερ ανθρωπος υπνων η ως ανηρ ου δυναμενος σωζειν και συ εν ημιν ει κυριε και το ονομα σου επικεκληται εφ ημας μη επιλαθη ημων

Jer_15:11

¹¹γενοιτο δεσποτα κατευθυνοντων αυτων ει μη παρεστην σοι εν καιρω των κακων αυτων και εν καιρω θλιψεως αυτων εις αγαθα προς τον εχθρον

Jer_38:21

^21pκαι ει μη θελεις συ εξελθειν ουτος ο λογος ον εδειξεν μοι κυριος

Jer_40:5

^5qει δε μη αποτρεχε και αναστρεψον προς γοδολιαν υιον αχικαμ υιου σαφαν ον κατεστησεν βασιλευς βαβυλωνος εν γη ιουδα και οικησον μετ αυτου εν μεσω του λαου εν γη ιουδα εις απαντα τα αγαθα εν οφθαλμοις σου του πορευθηναι πορευου και εδωκεν αυτω ο αρχιμαγειρος δωρα και απεστειλεν αυτον

Jer_42:5

^5rκαι αυτοι ειπαν τω ιερεμια εστω κυριος εν ημιν εις μαρτυρα δικαιον και πιστον ει μη κατα παντα τον λογον ον αν αποστειλη σε κυριος προς ημας ουτως ποιησομεν

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Jer_42:13

^13sκαι ει λεγετε υμεις ου μη καθισωμεν εν τη γη ταυτη προς το μη ακουσαι φωνης κυριου

Jer_48:27

^27tκαι ει μη εις γελοιασμον ην σοι ισραηλ ει εν κλοπαις σου ευρεθη οτι επολεμεις αυτον

Eze_5:11

¹¹δια τουτο ζω εγω λεγει κυριος ει μη ανθ ων τα αγια μου εμιανας εν πασιν τοις βδελυγμασιν σου καγω απωσομαι σε ου φεισεται μου ο οφθαλμος καγω ουκ ελεησω

Eze_16:56

⁵⁶και ει μη ην σοδομα η αδελφη σου εις ακοην εν τω στοματι σου εν ταις ημεραις υπερηφανιας σου

Eze_20:39

³⁹και υμεις οικος ισραηλ ταδε λεγει κυριος κυριος εκαστος τα επιτηδευματα αυτου εξαρατε και μετα ταυτα ει μη υμεις εισακουετε μου και το ονομα μου το αγιον ου βεβηλωσετε ουκετι εν τοις δωροις υμων και εν τοις επιτηδευμασιν υμων

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Eze_34:8

⁸ζω εγω λεγει κυριος κυριος ει μην αντι του γενεσθαι τα προβατα μου εις προνομην και γενεσθαι τα προβατα μου εις καταβρωμα πασι τοις θηριοις του πεδιου παρα το μη ειναι ποιμενας και ουκ εξεζητησαν οι ποιμενες τα προβατα μου και εβοσκησαν οι ποιμενες εαυτους τα δε προβατα μου ουκ εβοσκησαν

Dan_6:5

^5uκαι ειπον οι τακτικοι ουχ ευρησομεν κατα δανιηλ προφασιν ει μη εν νομιμοις θεου αυτου

Hos_12:11

^11vει μη γαλααδ εστιν αρα ψευδεις ησαν εν γαλγαλ αρχοντες θυσιαζοντες και τα θυσιαστηρια αυτων ως χελωναι επι χερσον αγρου

Amo_3:3-4

³ει πορευσονται δυο επι το αυτο καθολου εαν μη γνωρισωσιν εαυτους  ⁴ει ερευξεται λεων εκ του δρυμου αυτου θηραν ουκ εχων ει δωσει σκυμνος φωνην αυτου εκ της μανδρας αυτου καθολου εαν μη αρπαση τι

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Zec_8:6 ⁶ταδε λεγει κυριος παντοκρατωρ διοτι ει αδυνατησει ενωπιον των καταλοιπων του λαου τουτου εν ταις ημεραις εκειναις μη και ενωπιον εμου αδυνατησει λεγει κυριος παντοκρατωρ

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Tob_3:9 τι ημας μαστιγοις ει απεθαναν βαδιζε μετ' αυτων μη ιδοιμεν σου υιον η θυγατερα εις τον αιωνα

Tob_3:15 και ουκ εμολυνα το ονομα μου ουδε το ονομα του πατρος μου εν τη γη της αιχμαλωσιας μου μονογενης ειμι τω πατρι μου και ουχ υπαρχει αυτω παιδιον ο κληρονομησει αυτον ουδε αδελφος εγγυς ουδε υπαρχων αυτω υιος ινα συντηρησω εμαυτην αυτω γυναικα ηδη απωλοντο μοι επτα ινα τι μοι ζην και ει μη δοκει σοι αποκτειναι με επιταξον επιβλεψαι επ' εμε και ελεησαι με και μηκετι ακουσαι με ονειδισμον

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Tob_8:12 και ειπεν εδνα τη γυναικι αυτου αποστειλον μιαν των παιδισκων και ιδετωσαν ει ζη ει δε μη ινα θαψωμεν αυτον και μηδεις γνω

Jdt_6:2 και τις ει συ αχιωρ και οι μισθωτοι του εφραιμ οτι επροφητευσας εν ημιν καθως σημερον και ειπας το γενος ισραηλ μη πολεμησαι οτι ο θεος αυτων υπερασπιει αυτων και τις θεος ει μη ναβουχοδονοσορ ουτος αποστελει το κρατος αυτου και εξολεθρευσει αυτους απο προσωπου της γης και ου ρυσεται αυτους ο θεος αυτων

Jdt_9:14 και ποιησον επι παντος εθνους σου και πασης φυλης επιγνωσιν του ειδησαι οτι συ ει ο θεος θεος πασης δυναμεως και κρατους και ουκ εστιν αλλος υπερασπιζων του γενους ισραηλ ει μη συ

Jdt_11:2 και νυν ο λαος σου ο κατοικων την ορεινην ει μη εφαυλισαν με ουκ αν ηρα το δορυ μου επ' αυτους αλλα αυτοι εαυτοις εποιησαν ταυτα

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Jdt_12:12 ιδου γαρ αισχρον τω προσωπω ημων ει γυναικα τοιαυτην παρησομεν ουχ ομιλησαντες αυτη οτι εαν ταυτην μη επισπασωμεθα καταγελασεται ημων

Wis_7:28 ουθεν γαρ αγαπα ο θεος ει μη τον σοφια συνοικουντα

Wis_9:17 βουλην δε σου τις εγνω ει μη συ εδωκας σοφιαν και επεμψας το αγιον σου πνευμα απο υψιστων

Wis_11:25 πως δε διεμεινεν αν τι ει μη συ ηθελησας η το μη κληθεν υπο σου διετηρηθη

Wis_17:11 ουθεν γαρ εστιν φοβος ει μη προδοσια των απο λογισμου βοηθηματων

Sir_5:12 ει εστιν σοι συνεσις αποκριθητι τω πλησιον ει δε μη η χειρ σου εστω επι τω στοματι σου

Sir_6:7 ει κτασαι φιλον εν πειρασμω κτησαι αυτον και μη ταχυ εμπιστευσης αυτω

Sir_12:2 ευ ποιησον ευσεβει και ευρησεις ανταποδομα και ει μη παρ' αυτου αλλα παρα του υψιστου

Sir_16:2 εαν πληθυνωσιν μη ευφραινου επ' αυτοις ει μη εστιν φοβος κυριου μετ' αυτων

Sir_19:8 εν φιλω και εχθρω μη διηγου και ει μη εστιν σοι αμαρτια μη αποκαλυπτε

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Sir_19:14 ελεγξον τον πλησιον μηποτε ουκ ειπεν και ει ειρηκεν ινα μη δευτερωση

Sir_23:14 μνησθητι πατρος και μητρος σου ανα μεσον γαρ μεγιστανων συνεδρευεις μηποτε επιλαθη ενωπιον αυτων και τω εθισμω σου μωρανθης και θελησεις ει μη εγεννηθης και την ημεραν του τοκετου σου καταραση

Sir_25:26 ει μη πορευεται κατα χειρας σου απο των σαρκων σου αποτεμε αυτην

Sir_29:6 εαν ισχυση μολις κομισεται το ημισυ και λογιειται αυτο ως ευρεμα ει δε μη απεστερησεν αυτον των χρηματων αυτου και εκτησατο αυτον εχθρον δωρεαν καταρας και λοιδοριας αποδωσει αυτω και αντι δοξης αποδωσει αυτω ατιμιαν

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Sir_31:18 και ει ανα μεσον πλειονων εκαθισας προτερος αυτων μη εκτεινης την χειρα σου

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1Ma_9:10 και ειπεν ιουδας μη γενοιτο ποιησαι το πραγμα τουτο φυγειν απ' αυτων και ει ηγγικεν ο καιρος ημων και αποθανωμεν εν ανδρεια χαριν των αδελφων ημων και μη καταλιπωμεν αιτιαν τη δοξη ημων

1Ma_15:31 ει δε μη δοτε αντ' αυτων πεντακοσια ταλαντα αργυριου και της καταφθορας ης κατεφθαρκατε και των φορων των πολεων αλλα ταλαντα πεντακοσια ει δε μη παραγενομενοι εκπολεμησομεν υμας

2Ma_5:18 ει δε μη συνεβη προσενεχεσθαι πολλοις αμαρτημασιν καθαπερ ην ο ηλιοδωρος ο πεμφθεις υπο σελευκου του βασιλεως επι την επισκεψιν του γαζοφυλακιου ουτος προαχθεις παραχρημα μαστιγωθεις ανετραπη του θρασους

2Ma_8:15 και ει μη δι' αυτους αλλα δια τας προς τους πατερας αυτων διαθηκας και ενεκα της επ' αυτους επικλησεως του σεμνου και μεγαλοπρεπους ονοματος αυτου

2Ma_12:44 ει μη γαρ τους προπεπτωκοτας αναστηναι προσεδοκα περισσον και ληρωδες υπερ νεκρων ευχεσθαι

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3Ma_5:32 καιπερ ει μη δια την της συντροφιας στοργην και της χρειας το ζην αντι τουτων εστερηθης

4Ma_2:7 επει τινα τις τροπον μονοφαγος ων το ηθος και γαστριμαργος η και μεθυσος μεταπαιδευεται ει μη δηλον οτι κυριος εστιν των παθων ο λογισμος

4Ma_2:20 ει μη γαρ εδυνατο του θυμου ο λογισμος κρατειν ουκ αν ειπεν ουτως

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4Ma_5:3 ει δε τινες μη θελοιεν μιαροφαγησαι τουτους τροχισθεντας αναιρεθηναι

4Ma_5:18 καιτοι ει κατα αληθειαν μη ην ο νομος ημων ως υπολαμβανεις θειος αλλως δε ενομιζομεν αυτον ειναι θειον ουδε ουτως εξον ην ημιν την επι τη ευσεβεια δοξαν ακυρωσαι

4Ma_9:2 αισχυνομεθα γαρ τους προγονους ημων εικοτως ει μη τη του νομου ευπειθεια και συμβουλω μωυσει χρησαιμεθα

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4Ma_9:7 πειραζε τοιγαρουν τυραννε και τας ημων ψυχας ει θανατωσεις δια την ευσεβειαν μη νομισης ημας βλαπτειν βασανιζων

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4Ma_11:16 ωστε ει σοι δοκει βασανιζειν μη μιαροφαγουντα βασανιζε

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4Ma_12:4 συ δε ει μεν μη πεισθειης ταλας βασανισθεις και αυτος τεθνηξη προ ωρας

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4Ma_14:11 και μη θαυμαστον ηγεισθε ει ο λογισμος περιεκρατησε των ανδρων εκεινων εν ταις βασανοις οπου γε και γυναικος νους πολυτροπωτερων υπερεφρονησεν αλγηδονων

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4Ma_14:17 ει δε και μη δυναιντο κωλυειν περιιπταμενα κυκλοθεν αυτων αλγουντα τη στοργη ανακαλουμενα τη ιδια φωνη καθ' ο δυναται βοηθει τοις τεκνοις

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Est_4:17 [14:3] κυριε μου ο βασιλευς ημων συ ει μονος βοηθησον μοι τη μονη και μη εχουση βοηθον ει μη σε οτι κινδυνος μου εν χειρι μου

Est_4:17 [14:4] ημας δε ρυσαι εν χειρι σου και βοηθησον μοι τη μονη και μη εχουση ει μη σε κυριε

Est_6:6 [14:14] ειπεν δε ο βασιλευς τω αμαν τι ποιησω τω ανθρωπω ον εγω θελω δοξασαι ειπεν δε εν εαυτω αμαν τινα θελει ο βασιλευς δοξασαι ει μη εμε

Est_6:13 και διηγησατο αμαν τα συμβεβηκοτα αυτω ζωσαρα τη γυναικι αυτου και τοις φιλοις και ειπαν προς αυτον οι φιλοι και η γυνη ει εκ γενους ιουδαιων μαρδοχαιος ηρξαι ταπεινουσθαι ενωπιον αυτου πεσων πεση ου μη δυνη αυτον αμυνασθαι οτι θεος ζων μετ' αυτου

Bel and the Dragon 1:5 και ειπεν ο βασιλευς τω δανιηλ δια τι ου προσκυνεις τω βηλ και ειπε δανιηλ προς τον βασιλεα ουδενα σεβομαι εγω ει μη κυριον τον θεον τον κτισαντα τον ουρανον και την γην και εχοντα πασης σαρκος κυριειαν

Bel and the Dragon 1:8 και θυμωθεις ο βασιλευς εκαλεσε τους προεστηκοτας του ιερου και ειπεν αυτοις παραδειξατε τον εσθιοντα τα παρασκευαζομενα τω βηλ ει δε μη γε αποθανεισθε η δανιηλ ο φασκων μη εσθιεσθαι αυτα υπ' αυτου οι δε ειπαν αυτος ο βηλ εστιν ο κατεσθιων αυτα

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Bel and the Dragon 1:15 και εγενετο τη επαυριον παρεγενοντο επι τον τοπον οι δε ιερεις του βηλ δια ψευδοθυριδων εισελθοντες κατεφαγοσαν παντα τα παρακειμενα τω βηλ και εξεπιον τον οινον και ειπεν δανιηλ επιδετε τας σφραγιδας υμων ει μενουσιν ανδρες ιερεις και συ δε βασιλευ σκεψαι μη τι σοι ασυμφωνον γεγενηται και ευρον ως ην η σφραγις και απεβαλον την σφραγιδα

Psalms of Solomon – 85 5:11 τους βασιλεις και αρχοντας και λαους συ τρεφεις ο θεος και πτωχου και πενητος η ελπις τις εστιν ει μη συ κυριε

85 9:6 τινι χρηστευση ο θεος ει μη τοις επικαλουμενοις τον κυριον καθαριεις εν αμαρτιαις ψυχην εν εξομολογησει εν εξαγοριαις οτι αισχυνη ημιν και τοις προσωποις ημων περι απαντων

85 9:7 και τινι αφησεις αμαρτιας ει μη τοις ημαρτηκοσιν δικαιους ευλογησεις και ουκ ευθυνεις περι ων ημαρτοσαν και η χρηστοτης σου επι αμαρτανοντας εν μεταμελεια

85 15:2 τις γαρ ισχυει ο θεος ει μη εξομολογησασθαι σοι εν αληθεια και τι δυνατος ανθρωπος ει μη εξομολογησασθαι τω ονοματι σου

85 16:3 εν τω διενεχθηναι ψυχην μου απο κυριου θεου ισραηλ ει μη ο κυριος αντελαβετο μου τω ελεει αυτου εις τον αιωνα

85 18:12 και ουκ επλανηθησαν αφ' ης ημερας εκτισεν αυτους απο γενεων αρχαιων ουκ απεστησαν οδων αυτων ει μη ο θεος ενετειλατο αυτοις εν επιταγη δουλων αυτου

Odes – 86 2:27 ει μη δι' οργην εχθρων ινα μη μακροχρονισωσιν και ινα μη συνεπιθωνται οι υπεναντιοι μη ειπωσιν η χειρ ημων υψηλη και ουχι κυριος εποιησεν ταυτα παντα

86 2:30 πως διωξεται εις χιλιους και δυο μετακινησουσιν μυριαδας ει μη ο θεος απεδοτο αυτους και ο κυριος παρεδωκεν αυτους

Return to top of “Everything Like EI MH in the LXX”

EIMH Definitions – “Only” or “Except”?

Compare: EIMH in The LXX | EIMH in The GNT

Other ways that ei mē could be used

Strong’s numbers

G1487 + G3361 = G1508

Ei Mē As an Affirmation

ει μη

ALS p.158 – “verily (in oaths equivalent to an affirm.)”

If Jesus intended these connotations (as in Job_22:20) then He would be saying, ‘Truly, anyone may divorce his wife upon prostitution’ or ‘anyone may only divorce his wife truly upon prostitution’ (as opposed to the bad way of divorcing described in v. 8)

μη

ALS p. 373

“hypothetical power of mḗ” (Word Study on G3367)

Ei Mē References with “That”

I have also noticed that references with “that” are more likely to function as “only” specifie-rs:

2Ki_23:9

Job_42:8 – could this just be an ellipsis of exception?; NETS marked this one out too

In these cases, (including Mat_19:9) ei mē loses its negative effect and specifies what is before it, not having an absolute statement that it can contrast.

Used as a Question

If we understood ei mē as it is used in Isa_40:28, then Mat_19:9 would read:

‘But I say to you, that may be one might divorce his wife – it is not upon prostitution?’

It should be clarified here that “μὴ” has the rhetorical potential (or potency) to shift a statement into a question without negating it. In fact most of the “questions” in Scripture (where you see a question mark at the end of a sentence), are not initially questions, but negative statements (with “μὴ”) which lose their negative qualities and become “questions” (as it were). Therefore, it is even more reasonable that ei mē could be used as a question, since the “μὴ” provides the “question mark” and ei asks “if it is so”.

ει μη επι

Pro_23:3

1Ti_5:19

Ei mē Does not Have an Absolute Statement of innocents

If we were going to take ei mē to be a reference to excepting the adultery of remarriage ei mē (in Greek) needs a positive statement that it is not adultery in order for it to be used that way. But… it makes no such positive statement, but

Ei Mē Cannot Tackle 3 Things At Once

Mat_19:9 simply says, ‘any one might divorce…’ and then specifies prostitution. These two things are the only things it can point to. But to make it point to three objects at once (divorce, fornication and remarriage) goes beyond what ei mē has ever done. It cannot point to three objects and make an exception; it can only contrast two. Because it is clearly pointing to divorce (which precedes the ei mē), when it specifies prostitution its grammatical job is done.

The formula is:

Divorce > ei mē (only) > fornication… remarriage is adultery

(ei mē points to the two objects within its grammatical range of influence)

If you wanted to make ei mē except adulterous remarriage you would have to move it in order to make this work, like this:

Divorce + remarriage is adultery (absolute statement) > ei mē (except) > prostitution …

In this scenario ei mē is not pointing to divorce but the adultery of remarriage. With an absolute statement positioned as an object which it can modify, this would free it up to specify the exception of adultery as prostitution. But this is only wishful thinking on the part of those wanting to justify adulterous remarriage, because this is not how Jesus gave us these Words! Jesus’ real exception first touches divorce, not remarriage, and its specification is prostitution.

It cannot also point to saying the adultery of remarriage is excepted because there is not one example of this type of three-part exception in all the GNT and LXX combined!

The Common Non-Sense Is Basically The Only “Wrong Answer”

There are actually very many ways we could represent this very dynamic phrase in English. The only way that ei mē cannot reasonably be represented is the one that is most commonly used to justify divorce and remarriage:

Ei mē needs two objects to contrast (usually verbs, but sometimes nouns) in order to function as an exception: (1) an absolute statement and (2) a smaller exception.

If you through a third object into this picture then you are asking ei mē to do more than it does in any other passage of Scripture. Ei mē never modifies both a preceding and a following action verb at the same time. This is very far-fetched, but it is normalized in the few English versions that still accept ei mē.

Because of this, ei mē pertains to the action verb of divorcing and the smaller exception of prostitution. Because “divorcing” is not an absolute statement, ei mē cannot contrast as an exception, but instead rather specifies the porneia as the “only” ground for divorce.

We may end up using any of the possible senses which ei mē is used in Scripture, but it is only this perverse and lawless age which will not only violate principals of Greek grammar, but also abundantly clear context to try and make ei mē mean what it has never ever been used by any other Scripture or anyone else in original Christianity to do – to justify divorce and remarriage!

Another Way Ei Mē Sometimes Excepts

Ei Mē ‘Excepts’ From the Beginning of A Sentence

How?: Make Ei Mē begin a sentence, add an exception, and then tag an absolute statement onto the end.

Summarized Equation: Ei Mē + Excepted Statement + Absolute Statement

Example: Except [lit. if (they are) not (of)] those who obey the Bible, all humans go to hell.

Note: Since it is clear that ei mē is not at the beginning of the sentence in Matthew 19:9, we do not necessarily need to cover this particular type of ei mē exception. Case B clearly does not describe ei mē in Matthew 19:9. Ei mē is used as ‘only’ in Mat_19:9 because it does not fit any of the ‘exception’ postures for ei mē to make an exception.

Mē Epi

μη επι

Mē Epi in the LXX

Gen_22:12 και ειπεν μη επιβαλης την χειρα σου επι το παιδαριον μηδε ποιησης αυτω μηδεν νυν γαρ εγνων οτι φοβη τον θεον συ και ουκ εφεισω του υιου σου του αγαπητου δι' εμε

Deu_4:9 προσεχε σεαυτω και φυλαξον την ψυχην σου σφοδρα μη επιλαθη παντας τους λογους ους εωρακασιν οι οφθαλμοι σου και μη αποστητωσαν απο της καρδιας σου πασας τας ημερας της ζωης σου και συμβιβασεις τους υιους σου και τους υιους των υιων σου

Deu_4:23 προσεχετε υμεις μη επιλαθησθε την διαθηκην κυριου του θεου υμων ην διεθετο προς υμας και ποιησητε υμιν εαυτοις γλυπτον ομοιωμα παντων ων συνεταξεν κυριος ο θεος σου

Deu_6:12 προσεχε σεαυτω μη επιλαθη κυριου του θεου σου του εξαγαγοντος σε εκ γης αιγυπτου εξ οικου δουλειας

Deu_8:11 προσεχε σεαυτω μη επιλαθη κυριου του θεου σου του μη φυλαξαι τας εντολας αυτου και τα κριματα και τα δικαιωματα αυτου οσα εγω εντελλομαι σοι σημερον

Deu_9:7 μνησθητι μη επιλαθη οσα παρωξυνας κυριον τον θεον σου εν τη ερημω αφ' ης ημερας εξηλθετε εξ αιγυπτου εως ηλθετε εις τον τοπον τουτον απειθουντες διετελειτε τα προς κυριον

Deu_9:27 μνησθητι αβρααμ και ισαακ και ιακωβ των θεραποντων σου οις ωμοσας κατα σεαυτου μη επιβλεψης επι την σκληροτητα του λαου τουτου και τα ασεβηματα και τα αμαρτηματα αυτων

Deu_23:25 εαν δε εισελθης εις αμητον του πλησιον σου και συλλεξεις εν ταις χερσιν σου σταχυς και δρεπανον ου μη επιβαλης επι τον αμητον του πλησιον σου

Deu_25:19 και εσται ηνικα εαν καταπαυση σε κυριος ο θεος σου απο παντων των εχθρων σου των κυκλω σου εν τη γη η κυριος ο θεος σου διδωσιν σοι εν κληρω κατακληρονομησαι εξαλειψεις το ονομα αμαληκ εκ της υπο τον ουρανον και ου μη επιλαθη

Deu_31:21 και αντικαταστησεται η ωδη αυτη κατα προσωπον μαρτυρουσα ου γαρ μη επιλησθη απο στοματος αυτων και απο στοματος του σπερματος αυτων εγω γαρ οιδα την πονηριαν αυτων οσα ποιουσιν ωδε σημερον προ του εισαγαγειν με αυτους εις την γην την αγαθην ην ωμοσα τοις πατρασιν αυτων

1Sa_16:7 και ειπεν κυριος προς σαμουηλ μη επιβλεψης επι την οψιν αυτου μηδε εις την εξιν μεγεθους αυτου οτι εξουδενωκα αυτον οτι ουχ ως εμβλεψεται ανθρωπος οψεται ο θεος οτι ανθρωπος οψεται εις προσωπον ο δε θεος οψεται εις καρδιαν

2Sa_14:13 και ειπεν η γυνη ινα τι ελογισω τοιουτο επι λαον θεου η εκ στοματος του βασιλεως ο λογος ουτος ως πλημμελεια του μη επιστρεψαι τον βασιλεα τον εξωσμενον αυτου

2Sa_18:12 ειπεν δε ο ανηρ προς ιωαβ και εγω ειμι ιστημι επι τας χειρας μου χιλιους σικλους αργυριου ου μη επιβαλω χειρα μου επι τον υιον του βασιλεως οτι εν τοις ωσιν ημων ενετειλατο ο βασιλευς σοι και αβεσσα και τω εθθι λεγων φυλαξατε μοι το παιδαριον τον αβεσσαλωμ

1Ki_6:6 η πλευρα η υποκατω πεντε πηχεων το πλατος αυτης και το μεσον εξ και η τριτη επτα εν πηχει το πλατος αυτης οτι διαστημα εδωκεν τω οικω κυκλοθεν εξωθεν του οικου οπως μη επιλαμβανωνται των τοιχων του οικου

1Ki_13:9 οτι ουτως ενετειλατο μοι εν λογω κυριος λεγων μη φαγης αρτον και μη πιης υδωρ και μη επιστρεψης εν τη οδω η επορευθης εν αυτη

1Ki_13:17 οτι ουτως εντεταλται μοι εν λογω κυριος λεγων μη φαγης αρτον εκει και μη πιης υδωρ εκει και μη επιστρεψης εν τη οδω η επορευθης εν αυτη

1Ki_18:23 δοτωσαν ημιν δυο βοας και εκλεξασθωσαν εαυτοις τον ενα και μελισατωσαν και επιθετωσαν επι των ξυλων και πυρ μη επιθετωσαν και εγω ποιησω τον βουν τον αλλον και πυρ ου μη επιθω

1Ki_18:25 και ειπεν ηλιου τοις προφηταις της αισχυνης εκλεξασθε εαυτοις τον μοσχον τον ενα και ποιησατε πρωτοι οτι πολλοι υμεις και επικαλεσασθε εν ονοματι θεου υμων και πυρ μη επιθητε

2Ki_4:24 και επεσαξεν την ονον και ειπεν προς το παιδαριον αυτης αγε πορευου μη επισχης μοι του επιβηναι οτι εαν ειπω σοι

2Ki_10:19 και νυν παντες οι προφηται του βααλ παντας τους δουλους αυτου και τους ιερεις αυτου καλεσατε προς με ανηρ μη επισκεπητω οτι θυσια μεγαλη μοι τω βααλ πας ος εαν επισκεπη ου ζησεται και ιου εποιησεν εν πτερνισμω ινα απολεση τους δουλους του βααλ

2Ki_18:27 και ειπεν προς αυτους ραψακης μη επι τον κυριον σου και προς σε απεστειλεν με ο κυριος μου λαλησαι τους λογους τουτους ουχι επι τους ανδρας τους καθημενους επι του τειχους του φαγειν την κοπρον αυτων και πιειν το ουρον αυτων μεθ' υμων αμα

2Ch_36:13 εν τω τα προς τον βασιλεα ναβουχοδονοσορ αθετησαι α ωρκισεν αυτον κατα του θεου και εσκληρυνεν τον τραχηλον αυτου και την καρδιαν αυτου κατισχυσεν του μη επιστρεψαι προς κυριον θεον ισραηλ

Job_7:10 ουδ' ου μη επιστρεψη ετι εις τον ιδιον οικον ουδε μη επιγνω αυτον ετι ο τοπος αυτου

Job_16:18 γη μη επικαλυψης εφ' αιματι της σαρκος μου μηδε ειη τοπος τη κραυγη μου

Job_21:27 ωστε οιδα υμας οτι τολμη επικεισθε μοι

Psa_7:13 εαν μη επιστραφητε την ρομφαιαν αυτου στιλβωσει το τοξον αυτου ενετεινεν και ητοιμασεν αυτο

Psa_9:33 αναστηθι κυριε ο θεος υψωθητω η χειρ σου μη επιλαθη των πενητων

Psa_34:19 μη επιχαρειησαν μοι οι εχθραινοντες μοι αδικως οι μισουντες με δωρεαν και διανευοντες οφθαλμοις

Psa_34:24 κρινον με κατα την δικαιοσυνην σου κυριε ο θεος μου και μη επιχαρειησαν μοι

Psa_40:12 εν τουτω εγνων οτι τεθεληκας με οτι ου μη επιχαρη ο εχθρος μου επ' εμε

Psa_61:11 μη ελπιζετε επι αδικιαν και επι αρπαγμα μη επιποθειτε πλουτος εαν ρεη μη προστιθεσθε καρδιαν

Psa_73:19 μη παραδως τοις θηριοις ψυχην εξομολογουμενην σοι των ψυχων των πενητων σου μη επιλαθη εις τελος

Psa_73:23 μη επιλαθη της φωνης των ικετων σου η υπερηφανια των μισουντων σε ανεβη δια παντος προς σε

Psa_77:7 ινα θωνται επι τον θεον την ελπιδα αυτων και μη επιλαθωνται των εργων του θεου και τας εντολας αυτου εκζητησουσιν

Psa_102:2 ευλογει η ψυχη μου τον κυριον και μη επιλανθανου πασας τας ανταποδοσεις αυτου

Psa_118:93 εις τον αιωνα ου μη επιλαθωμαι των δικαιωματων σου οτι εν αυτοις εζησας με κυριε

Pro_3:1 υιε εμων νομιμων μη επιλανθανου τα δε ρηματα μου τηρειτω ση καρδια

Pro_4:5 φυλασσε εντολας μη επιλαθη μηδε παριδης ρησιν εμου στοματος

Pro_23:3 ει δε απληστοτερος ει μη επιθυμει των εδεσματων αυτου ταυτα γαρ εχεται ζωης ψευδους

Pro_24:17 εαν πεση ο εχθρος σου μη επιχαρης αυτω εν δε τω υποσκελισματι αυτου μη επαιρου

Isa_29:12 και δοθησεται το βιβλιον τουτο εις χειρας ανθρωπου μη επισταμενου γραμματα και ερει αυτω αναγνωθι τουτο και ερει ουκ επισταμαι γραμματα

Isa_37:33 δια τουτο ουτως λεγει κυριος επι βασιλεα ασσυριων ου μη εισελθη εις την πολιν ταυτην ουδε μη βαλη επ' αυτην βελος ουδε μη επιβαλη επ' αυτην θυρεον ουδε μη κυκλωση επ' αυτην χαρακα

Isa_44:21 μνησθητι ταυτα ιακωβ και ισραηλ οτι παις μου ει συ επλασα σε παιδα μου και συ ισραηλ μη επιλανθανου μου

Isa_49:15 μη επιλησεται γυνη του παιδιου αυτης του μη ελεησαι τα εκγονα της κοιλιας αυτης ει δε και επιλαθοιτο ταυτα γυνη αλλ' εγω ουκ επιλησομαι σου ειπεν κυριος

Jer_2:32 μη επιλησεται νυμφη τον κοσμον αυτης και παρθενος την στηθοδεσμιδα αυτης ο δε λαος μου επελαθετο μου ημερας ων ουκ εστιν αριθμος

Jer_5:9 μη επι τουτοις ουκ επισκεψομαι λεγει κυριος η εν εθνει τοιουτω ουκ εκδικησει η ψυχη μου

Jer_5:29 μη επι τουτοις ουκ επισκεψομαι λεγει κυριος η εν εθνει τω τοιουτω ουκ εκδικησει η ψυχη μου

Jer_9:8 μη επι τουτοις ουκ επισκεψομαι λεγει κυριος η εν λαω τω τοιουτω ουκ εκδικησει η ψυχη μου

Jer_12:17 εαν δε μη επιστρεψωσιν και εξαρω το εθνος εκεινο εξαρσει και απωλεια

Jer_14:9 μη εση ωσπερ ανθρωπος υπνων η ως ανηρ ου δυναμενος σωζειν και συ εν ημιν ει κυριε και το ονομα σου επικεκληται εφ' ημας μη επιλαθη ημων

Jer_51:9 μη επιλελησθε υμεις των κακων των πατερων υμων και των κακων των βασιλεων ιουδα και των κακων των αρχοντων υμων και των κακων των γυναικων υμων ων εποιησαν εν γη ιουδα και εξωθεν ιερουσαλημ

Jer_51:14 και ουκ εσται σεσωσμενος ουθεις των επιλοιπων ιουδα των παροικουντων εν γη αιγυπτω του επιστρεψαι εις γην ιουδα εφ' ην αυτοι ελπιζουσιν ταις ψυχαις αυτων του επιστρεψαι εκει ου μη επιστρεψωσιν αλλ' η ανασεσωσμενοι

Eze_7:13 διοτι ο κτωμενος προς τον πωλουντα ουκετι μη επιστρεψη και ανθρωπος εν οφθαλμω ζωης αυτου ου κρατησει

Hos_4:14 και ου μη επισκεψωμαι επι τας θυγατερας υμων οταν πορνευωσιν και επι τας νυμφας υμων οταν μοιχευωσιν διοτι και αυτοι μετα των πορνων συνεφυροντο και μετα των τετελεσμενων εθυον και ο λαος ο συνιων συνεπλεκετο μετα πορνης

Oba_1:12 και μη επιδης ημεραν αδελφου σου εν ημερα αλλοτριων και μη επιχαρης επι τους υιους ιουδα εν ημερα απωλειας αυτων και μη μεγαλορρημονησης εν ημερα θλιψεως

Mic_7:8 μη επιχαιρε μοι η εχθρα μου οτι πεπτωκα και αναστησομαι διοτι εαν καθισω εν τω σκοτει κυριος φωτιει μοι

Zec_11:16 διοτι ιδου εγω εξεγειρω ποιμενα επι την γην το εκλιμπανον ου μη επισκεψηται και το διεσκορπισμενον ου μη ζητηση και το συντετριμμενον ου μη ιασηται και το ολοκληρον ου μη κατευθυνη και τα κρεα των εκλεκτων καταφαγεται και τους αστραγαλους αυτων εκστρεψει

Jdt_12:12 ιδου γαρ αισχρον τω προσωπω ημων ει γυναικα τοιαυτην παρησομεν ουχ ομιλησαντες αυτη οτι εαν ταυτην μη επισπασωμεθα καταγελασεται ημων

Sir_7:27 εν ολη καρδια σου δοξασον τον πατερα σου και μητρος ωδινας μη επιλαθη

Sir_8:3 μη διαμαχου μετα ανθρωπου γλωσσωδους και μη επιστοιβασης επι το πυρ αυτου ξυλα

Sir_8:7 μη επιχαιρε επι νεκρω μνησθητι οτι παντες τελευτωμεν

Sir_13:10 μη εμπιπτε μη απωσθης και μη μακραν αφιστω ινα μη επιλησθης

Sir_16:1 μη επιθυμει τεκνων πληθος αχρηστων μηδε ευφραινου επι υιοις ασεβεσιν

Sir_25:21 μη προσπεσης επι καλλος γυναικος και γυναικα μη επιποθησης

Sir_27:27 ο ποιων πονηρα εις αυτον κυλισθησεται και ου μη επιγνω ποθεν ηκει αυτω

Sir_29:15 χαριτας εγγυου μη επιλαθη εδωκεν γαρ την ψυχην αυτου υπερ σου

Sir_37:6 μη επιλαθη φιλου εν τη ψυχη σου και μη αμνημονησης αυτου εν χρημασιν σου

Sir_38:21 μη επιλαθη ου γαρ εστιν επανοδος και τουτον ουκ ωφελησεις και σεαυτον κακωσεις

Sir_41:24 απο περιεργιας παιδισκης αυτου και μη επιστης επι την κοιτην αυτης

73 1:34 ωσαυτως ουτε πλουτον ουτε χαλκον ου μη δυνωνται διδοναι εαν τις αυτοις ευχην ευξαμενος μη αποδω ου μη επιζητησωσιν

1Ma_4:17 και ειπεν προς τον λαον μη επιθυμησητε των σκυλων οτι πολεμος εξ εναντιας ημων

2Ma_2:2 και ως ενετειλατο τοις μεταγενομενοις ο προφητης δους αυτοις τον νομον ινα μη επιλαθωνται των προσταγματων του κυριου και ινα μη αποπλανηθωσιν ταις διανοιαις βλεποντες αγαλματα χρυσα και αργυρα και τον περι αυτα κοσμον

2Ma_9:24 οπως εαν τι παραδοξον αποβαινη η και προσαγγελθη τι δυσχερες ειδοτες οι κατα την χωραν ω καταλελειπται τα πραγματα μη επιταρασσωνται

4Ma_2:6 καιτοι οτε μη επιθυμειν ειρηκεν ημας ο νομος πολυ πλεον πεισαιμ' αν υμας οτι των επιθυμιων κρατειν δυναται ο λογισμος ωσπερ και των κωλυτικων της δικαιοσυνης παθων

4Ma_4:3 ευνους ων τοις του βασιλεως πραγμασιν ηκω μηνυων πολλας ιδιωτικων χρηματων μυριαδας εν τοις ιεροσολυμων γαζοφυλακιοις τεθησαυρισθαι τοις ιεροις μη επικοινωνουσας και προσηκειν ταυτα σελευκω τω βασιλει

4Ma_17:20 και ουτοι ουν αγιασθεντες δια θεον τετιμηνται ου μονον ταυτη τη τιμη αλλα και τω δι' αυτους το εθνος ημων τους πολεμιους μη επικρατησαι

1 Esdras 8:23 και συ εσδρα κατα την σοφιαν του θεου αναδειξον κριτας και δικαστας οπως δικαζωσιν εν ολη συρια και φοινικη παντας τους επισταμενους τον νομον του θεου σου και τους μη επισταμενους δε διδαξεις

85 5:7 και εαν μη επιστρεψης ημας ουκ αφεξομεθα αλλ' επι σε ηξομεν

85 6:1 μακαριος ανηρ ου η καρδια αυτου ετοιμη επικαλεσασθαι το ονομα κυριου εν τω μνημονευειν αυτον το ονομα κυριου σωθησεται

85 7:1 μη αποσκηνωσης αφ' ημων ο θεος ινα μη επιθωνται ημιν οι εμισησαν ημας δωρεαν

85 9:8 και νυν συ ο θεος και ημεις λαος ον ηγαπησας ιδε και οικτιρησον ο θεος ισραηλ οτι σοι εσμεν και μη αποστησης ελεος σου αφ' ημων ινα μη επιθωνται ημιν

85 13:8 εν περιστολη παιδευεται δικαιος ινα μη επιχαρη ο αμαρτωλος τω δικαιω

Mē Epi in the GNT

Mat_19:9 λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται

Mat_24:18 και ο εν τω αγρω μη επιστρεψατω οπισω αραι τα ιματια αυτου

Mar_13:16 και ο εις τον αγρον ων μη επιστρεψατω εις τα οπισω αραι το ιματιον αυτου

Luk_8:31 και παρεκαλει αυτον ινα μη επιταξη αυτοις εις την αβυσσον απελθειν

Luk_11:12 η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον

Luk_17:31 εν εκεινη τη ημερα ος εσται επι του δωματος και τα σκευη αυτου εν τη οικια μη καταβατω αραι αυτα και ο εν τω αγρω ομοιως μη επιστρεψατω εις τα οπισω

Luk_24:16 οι δε οφθαλμοι αυτων εκρατουντο του μη επιγνωναι αυτον

Act_4:17 αλλ ινα μη επι πλειον διανεμηθη εις τον λαον απειλη απειλησομεθα αυτοις μηκετι λαλειν επι τω ονοματι τουτω μηδενι ανθρωπων

Act_24:4 ινα δε μη επι πλειον σε εγκοπτω παρακαλω ακουσαι σε ημων συντομως τη ση επιεικεια

Rom_11:23 και εκεινοι δε εαν μη επιμεινωσιν τη απιστια εγκεντρισθησονται δυνατος γαρ ο θεος εστιν παλιν εγκεντρισαι αυτους

1Co_7:18 περιτετμημενος τις εκληθη μη επισπασθω εν ακροβυστια τις εκληθη μη περιτεμνεσθω

2Co_2:5 ει δε τις λελυπηκεν ουκ εμε λελυπηκεν αλλα απο μερους ινα μη επιβαρω παντας υμας

Eph_4:26 οργιζεσθε και μη αμαρτανετε ο ηλιος μη επιδυετω επι τω παροργισμω υμων

1Th_2:9 μνημονευετε γαρ αδελφοι τον κοπον ημων και τον μοχθον νυκτος γαρ και ημερας εργαζομενοι προς το μη επιβαρησαι τινα υμων εκηρυξαμεν εις υμας το ευαγγελιον του θεου

2Th_3:8 ουδε δωρεαν αρτον εφαγομεν παρα τινος αλλ εν κοπω και μοχθω νυκτα και ημεραν εργαζομενοι προς το μη επιβαρησαι τινα υμων

1Ti_5:1 πρεσβυτερω μη επιπληξης αλλα παρακαλει ως πατερα νεωτερους ως αδελφους

1Ti_5:19 κατα πρεσβυτερου κατηγοριαν μη παραδεχου εκτος ει μη επι δυο η τριων μαρτυρων

Heb_11:8 πιστει καλουμενος αβρααμ υπηκουσεν εξελθειν εις τον τοπον ον ημελλεν λαμβανειν εις κληρονομιαν και εξηλθεν μη επισταμενος που ερχεται

Heb_13:2 της φιλοξενιας μη επιλανθανεσθε δια ταυτης γαρ ελαθον τινες ξενισαντες αγγελους

Heb_13:16 της δε ευποιιας και κοινωνιας μη επιλανθανεσθε τοιαυταις γαρ θυσιαις ευαρεστειται ο θεος

Are there Any Grammar Differences With and Without the ei?

It turns out that there are no grammatical differences beyond the word “ei” in the major Greek texts:

Mat 19:9 GNT-TR+ λεγω^V-PAI-1S δε^CONJ υμιν^P-2DP οτι^CONJ ος^R-NSM αν^PRT απολυση^V-AAS-3S την^T-ASF γυναικα^N-ASF αυτου^P-GSM ει^COND μη^PRT-N επι^PREP πορνεια^N-DSF και^CONJ γαμηση^V-AAS-3S αλλην^A-ASF μοιχαται^V-PNI-3S και^CONJ ο^T-NSM απολελυμενην^V-RPP-ASF γαμησας^V-AAP-NSM μοιχαται^V-PNI-3S (Textus Receptus)

Mat 19:9 GNT-BYZ+ λεγω^V-PAI-1S δε^CONJ υμιν^P-2DP οτι^CONJ ος^R-NSM αν^PRT απολυση^V-AAS-3S την^T-ASF γυναικα^N-ASF αυτου^P-GSM μη^PRT-N επι^PREP πορνεια^N-DSF και^CONJ γαμηση^V-AAS-3S αλλην^A-ASF μοιχαται^V-PNI-3S και^CONJ ο^T-NSM απολελυμενην^V-RPP-ASF γαμησας^V-AAP-NSM μοιχαται^V-PNI-3S (Majority Byzantine Textform)

Mat 19:9 GNT-WH+ λεγω^V-PAI-1S δε^CONJ υμιν^P-2DP οτι^CONJ ος^R-NSM αν^PRT απολυση^V-AAS-3S την^T-ASF γυναικα^N-ASF αυτου^P-GSM μη^PRT-N επι^PREP πορνεια^N-DSF και^CONJ γαμηση^V-AAS-3S αλλην^A-ASF μοιχαται^V-PNI-3S (Westtcott-Hort)

[Note: Since the purpose of this documentation is to analyze Grammar, Strong’s numbers have been excluded]

Hebrew Examples Where “Not” Could Be Used as “Except”

12/5/16-12/9/16

Exo 3:19 WEB I know that the king of Egypt won't give you permission to go, noH3808, not by a mighty hand.

Exo 3:19 CAB But I know that Pharaoh king of Egypt will not let you go, except [ἐὰν μὴ] by a mighty hand;

Exo 3:19 ἐγὼ δὲ οἶδα ὅτι οὐ προήσεται ὑμᾶς Φαραω βασιλεὺς Αἰγύπτου πορευθῆναι, ἐὰν μὴ μετὰ χειρὸς κραταιᾶς.

Ironically:

Exo 4:1 WEB Moses answered, "But, behold, they will not [לא] believe me, nor listen to my voice; for they will say, 'Yahweh has not appeared to you.' "

Exo 4:1 CAB And Moses answered and said, If they do not [Ἐὰν οὖν μὴ] believe me, and do not listen to my voice (for they will say, God has not appeared to you), what shall I say to them?

Exo 4:1 ἀπεκρίθη δὲ Μωυσῆς καὶ εἶπεν Ἐὰν οὖν μὴ πιστεύσωσίν μοι μηδὲ εἰσακούσωσιν τῆς φωνῆς μου, ἐροῦσιν γὰρ ὅτι Οὐκ ὦπταί σοι ὁ θεός, τί ἐρῶ πρὸς αὐτούς;

Obviously, We can easily easily confirm that this is a positive statement from the context:

Exo 6:1 WEB Yahweh said to Moses, "Now you shall see what I will do to Pharaoh, for by a strong hand he shall let them go, and by a strong hand he shall drive them out of his land."

Exo 6:1 CAB And the Lord said to Moses, Now you shall see what I will do to Pharaoh; for he shall send them forth with a mighty hand, and with a high arm shall he cast them out of his land.

Exo 6:1 καὶ εἶπεν κύριος πρὸς Μωυσῆν Ἤδη ὄψει ἃ ποιήσω τῷ Φαραω· ἐν γὰρ χειρὶ κραταιᾷ ἐξαποστελεῖ αὐτοὺς καὶ ἐν βραχίονι ὑψηλῷ ἐκβαλεῖ αὐτοὺς ἐκ τῆς γῆς αὐτοῦ.

Part Four – Contextual Elements That Might Affect the Exception

Jewish Quotes

Josephus said that Herod said the following things…

“And I pray God that he will join these children together in marriage, to the advantage of my kingdom, and of my posterity; and may he look down with eyes more serene upon them than he looked upon their fathers.”

(Wars of the Jews, Ch 28)

[2^nd paragraph] …[A] I therefore [δὲ τὴν μὲν σήν] betroth [ἐγγυῶ – i.e. ‘bring near as a pledge’ (see: G1450 -and G1451- Heb_7:22)] thy daughter, Pheroras, to the elder of these brethren, the children of Alexander, that thou mayst be *obliged to take care of them [* κηδεμὼν ἀναγκαῖος]. [B] I also betroth to thy son [τῷ δὲ σῷ παιδί], Antipater, the daughter of Aristobulus; [C] be thou [γένοιο] therefore a father to that orphan; [D] and my son Herod [Philip] shall have her sister, whose grandfather, by the mother's side, was high priest. [E] And let every one that loves me be of *my sentiments in these dispositions [* τὴν κρίσιν], which none *that hath an affection [* φιλούντων] for me will abrogate [διακόψῃ]. [F] And I pray [ἐπεύχομαι] [the] God [τῷ θεῷ] that he will *join these children together [* συναρμόσαι – bend (as an arm) together] *in [the] marriage [* τοὺς γάμους], *to the advantage [* ἐπὶ συμφέροντι] of my kingdom, and of my posterity [ἐκγόνων τά τε παιδία ταυτὶ]; and may he look down with eyes more serene upon them than he looked upon their fathers."

[JOSEPHUS' WRITINGS - BOOK 21, CH. 28]

English: http://www.godrules.net/library/flavius/flaviusb21c28.htm

Greek: http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0147%3Abook%3D1%3Awhiston%20chapter%3D28

2/12/13

…[A] ἐγγυῶ δὲ τὴν μὲν σήν, ὦ Φερώρα, θυγατέρα τῷ πρεσβυτέρῳ τῶν ἀδελφῶν Ἀλεξάνδρου παίδων, ἵνα ᾖς αὐτῷ κηδεμὼν ἀναγκαῖος, [B] τῷ δὲ σῷ παιδί, Ἀντίπατρε, τὴν Ἀριστοβούλου θυγατέρα: [C] γένοιο γὰρ ἂν οὕτω πατὴρ τῆς ὀρφανῆς. [D] καὶ τὴν ἀδελφὴν αὐτῆς ὁ ἐμὸς Ἡρώδης λήψεται πρὸς μητρὸς ὢν ἀρχιερέως πάππου. [558] [E] τὰ μὲν οὖν ἐμὰ ταύτην ἐχέτω τὴν κρίσιν, ἣν διακόψῃ μηδεὶς τῶν ἐμὲ φιλούντων: [F] ἐπεύχομαι δὲ καὶ τῷ θεῷ συναρμόσαι τοὺς γάμους ἐπὶ συμφέροντι τῆς ἐμῆς βασιλείας καὶ τῶν ἐμῶν ἐκγόνων τά τε παιδία ταυτὶ γαληνοτέροις ἐπιδεῖν ὄμμασιν ἢ τοὺς πατέρας αὐτῶν.” [559]

This Arm Bend Word…

συναρμόσαι – together, arm/bend

In The Bible: συναρμολογέω – G4883 (i.e. G4862, together, + G719, arm/bend, + G3056, word);

Eph_2:21 CAB in whom the whole building, *being joined together [* συναρμολογουμένη], grows into a holy temple in the Lord,

Eph_4:16 CAB from whom the whole body, *being fitted [* συναρμολογούμενον] and *held together [* συμβιβαζόμενον] by what every joint [ἁφῆς] supplies [ἐπιχορηγίας], according to the working of the measure of each individual part, causes the growth of the body for the edification of itself in love.

Others:

Where are these from?? – other Josephus works?

“And further, no one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will not receive;

…If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications (24) to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted. But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive.

Deu 22 and 24 are the Same Context

“He that hath corrupted a damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action, and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted, either for pleasure or for gain. However, if a man light on a woman when she is alone, and forces her, where nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife, let him pay fifty shekels as the price of her prostitution. He that desires to be divorced from his wife for any cause (25) whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him.”

(Book 4, CH 8)

Lots Betrothed Daughters

“But Lot, upon God's informing him of the future destruction of the Sodomites, went away, taking with him his wife and daughters, who were two, and still virgins; for those that were betrothed (21) to them were above the thoughts of going, and deemed that Lot's words were trifling.”

“(21) These sons-in-law to Lot, as they are called, Gen_19:12-14, might be so styled, because they were betrothed to Lot's daughters, though not yet married to them. See the note on Antiq. B. XIV. ch. 13. sect. 1.”

(2^nd Book 1, CH 11)

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

Every Reference for Gluing/ Sticking in Hebrew and Greek

Hebrew and Greek Words

Hebrew: H1692 H1693 H1694 H1695; Greek: G2853 G4347 (κολλ-)

[Exclude: G2854 G2855; See ALS 335]

>> I manually found MT refs that were not here!

>> Do I still need to compile in any MT references (especially where they are not in the LXX due to textual variations)

>>??? for some reason, Ruth was temporarily omitted from this research data and I had to add the refs back in afterward. (there was a double space [ ] where Rth belonged)

With this basis I searched and compiled practically every Hebrew glue word (based on KJV+ in e-Sword), and then searched two Greek texts (using e-Sword and Unbound Bible) and compiled all three of these resources for a thorough analysis of every verse that addresses the sticking of Genesis 2 and Matthew 19.

(Note: one day I might compile into this data at least one more Hebrew source to make sure I did not miss any reference from only using KJV+)

The Primary Research Data

Abbreviations

· References that specifically say “(MT)” or “(MT: more details)” were only found in the MT (and not in the LXX), and similarly with “(LXX)”.

· References with both MT and LXX specifically describe what is in each text

· Simply inserting Hebrew or Greek words means that it should be in both MT and LXX texts.

· NT references are, of course, always Greek by nature and do not need to be specified (except when there may be unusual Greek forms and or notable textual variations in various Greek texts)

· Psa_22:15 (LXX: Psa_21:16) – Means that it is in both texts, but in different locations. (By default I give the MT location since that is the standard point of reference that most people are used to referring to).

Gen_2:24 (προσκολληθησεται – Adam and Eve); Gen_19:19 (MT: sticky evil/calamity catching up; LXX: καταλαβη); Gen_31:23 (MT: chasing, catching up/sticking; LXX: παραλαβὼν... κατέλαβεν; [also see: H5381/κατέλαβεν in Gen_31:25]); Gen_34:3 (MT: Shechem’s soul to Dinah; LXX: προσέσχεν); Lev_19:31 (προσκολληθησεσθε – LXX: stick to demonized/wizards; MT: “seek^H1245 after^H413” – KJV+); Num_36:7 (προσκολληθησονται); Num_36:9 (προσκολληθησονται – last two: stick to land/ inheritance); Deu_4:4 (MT: dāḇēq [H1695]; LXX: προσκείμενοι = toward + "κείμεν" [G2749]... situated/ laid down [as in Mat_5:14] – covenantal sticking (MT)/ situating toward (LXX)); Deu_6:13 (LXX: Cov.St.; MT: NA [note previous MT example of this]); Deu_10:20 (κολληθήσῃ); Deu_11:22 (προσκολλασθαι – Last two: Cov.St. [both MT & LXX]; Note: comparing these last two references proves/confirms that sticking and sticking toward are essentially equivalent linguistic references); Deu_13:4 (MT: Cov.St.; LXX: προστεθήσεσθε – arrange toward); Deu_13:17 (προσκολληθησεται εν – no cursed things toward sticking in your hands [think: sticky greed]; [LXX: Deu_13:18]); Deu_28:21 (προσκολλησαι – plague/ pestilence); Deu_28:60 (sickness [Last two: sticking and sticking toward are linguistically equivalent]); Deu_29:20 (LXX: Deu_29:19 – sticking curses; MT: H7257 – curses that “lie on” – WEB) Deu_30:20 (MT: Cov.St.; LXX: ἔχεσθαι); Jos_22:5 (MT: Cov.St.; LXX: προσκεῖσθαι – situated toward); Jos_23:8 (προσκολληθησεσθε – Cov.St.); Jos_23:12 (MT: Corporate Sticking by marriage; LXX: προσθῆσθε); Jdg_18:22 (MT: chase down; LXX: κατελάβοντο); Jdg_20:42 (MT: battle; LXX: κατεφθασεν επ΄ [some omit κατ]); Jdg_20:45 (MT & LXX: προσεκολληθησαν, but some, such as Rahlfs & UB, say: κατέβησαν – sticking to pursuit in battle); Rth_1:14 (MT: “דבקה׃” – stuck; LXX: followed); Rth_2:8 (κολλήθητι); Rth_2:9 (ἅψασθαί – last two: show that sticking and modifying touching are linguistically/ conceptually parallel); Rth_2:21 (προσκολλήθητι); Rth_2:23 (προσεκολλήθη); 1Sa_14:22 (MT: sticky pursuit/“overtaking” in war; LXX: συνάπτουσιν [συv + ἅπτομαι, G680; ALS p. 515]); 1Sa_31:2 (MT: sticky pursuit in war; LXX: συνάπτουσιν); 2Sa_1:6 (MT: sticky pursuit in war; LXX: συνῆψαν); 2Sa_20:2 (loyalty to king); 2Sa_23:10 (a sword stuck to a hand!); 1Ki_11:2 (*Sticking to many wives*); 1Ki_22:34 (MT: deḇeq [H1694] – the sticky joints of armor [compare 2Ch_18:33]; LXX: NA); 2Ki_1:18 (LXX: sticking to sin); 2Ki_3:3 (sticking to sin); 2Ki_5:27 (sticky leprosy); 2Ki_18:6 (sticking to & following God); 1Ch_10:2 (MT: sticky pursuit in war; LXX: κατεδίωξαν); 2Ch_3:12 (MT: dāḇēq [H1695] – wings sticking/joining together; LXX: NA; [compare: Eze_1:11, συνεζευγμέναι, as described below]); 2Ch_18:33 (MT: deḇeq [H1694] – the sticky joints of armor [compare 1Ki_22:34]); Job_19:20 (MT: bone to skin; LXX: “corrupt” instead of stick); Job_29:10 (tongue to roof of mouth); Job_31:7 (MT: sticky touch of bribe; LXX: ἡψάμην – modifying touch; MT & LXX are synonymous!); Job_38:38 (dirt sticking together); Job_41:16-17 (MT: only v. Job_41:17; v. Job_41:16 LXX: κολλῶνται, v. Job_41:17 LXX: προσκολληθησεται [LXX location: Job_41:8-9] – Greek: sticking and sticking toward are linguistically equivalent); Job_41:23 (LXX: Job_41:15 – Last 2 refs: sticky dragon/ dinosaur scales); Psa_22:15 (LXX: Psa_21:16 – tongue to throat/jaw); Psa_25:21 (MT: NA; LXX: Psa_24:21 – sticking to righteous people); Psa_44:25 (LXX: Psa_43:26 – belly to earth in humbled bowing); Psa_63:8 (LXX: Psa_62:9; soul sticking after following God); Psa_73:28 (MT: qirḇāh H7132 – near to God; LXX: προσκολλασθαι; [LXX: Psa_72:28] – stick to God; Cov.St.); Psa_101:3 (MT: evil deeds/hearts/evil; LXX: Psa_100:4 – evil people/hearts); Psa_102:5 (bones to skin; LXX: Psa_101:6); Psa_119:25 (soul to ground/floor; LXX: Psa_118:25); Psa_119:31 (sticking to God’s testimonies!; LXX: Psa_118:31); Psa_137:6 (tongue to roof of mouth; LXX: Psa_136:6); Pro_18:24 (MT: dāḇēq H1695 – sticking friends; LXX: NA); Isa_41:7 (MT; deḇeq H1694; LXX: Σύμβλημα); Isa_44:13 (LXX: κολλη; MT: NA; – Last 2 Refs: sticking an idol to a solid base/ sticking it together; [note: Isa_41 = MT sticking; Isa_44 = LXX sticking]); Jer_13:11 (belt to man; Israel to God – strong evidence of stickiness as being tied/ bound/ yoked!!); Jer_42:16 (MT: sword/famine; LXX: καταλήμψεται); Lam_2:2 (LXX: to ground); Lam_4:4 (tongue to roof of mouth); Eze_3:26 (MT: tongue to roof of mouth; LXX: συνδήσω – bond together); Eze_29:4 (προσκολλησω – fish to scales/sides [compare the dinosaur sticking in Job]); Dan_2:43 (MT & LXX-TH: προσκολλώμενοι; LXX-OG: ομονοουντες ουτε ευνοουντες – mixing iron and clay of image, and sperm of Angels to man [see explanation below]); Zec_14:5 (LXX: εγκολληθησεται – mountains sticking together -topographically-; MT: “reach unto Azal”, KJV); {[1Es_4:20 (expansion of Gen_2)]; Tob_6:16 ([Tob_6:19 in some texts]; soul sticking before marriage); Sir_2:3 (to God with endurance); Sir_6:34 (προσκολληθητι – to the wise); Sir_13:16 (προσκολληθησεται – Stick toward Your Own Kind); Sir_19:2 (sticking to harlots); Sir 22:7 (or Sir_22:9 in some texts; – συγκολλῶν sticking “a potsherd together” - Brenton); Bar_1:20; Bar_3:4 (compare: κατακλιθη, G2625; Last 2: evils/curse sticks to apostate Israel); 1Ma_3:2 (sticking together in fighting together); 1Ma_6:21 (unto the irreverent/ “treacherous”)}; Mat_19:5 (unto an owned woman); Mar_10:7 (unto an owned woman); Luk_10:11 (dust to feet); Luk_15:15 (to a landlord by living under his roof); Act_5:13 (to the Assembly/Lord); Act_5:36 (προσεκλιθη G4347; to a zealot); Act_8:29 (Philip to chariot); Act_9:26 (Paul to the disciples); Act_10:28 (Jew eating with a Gentile); Act_17:34 (disciples to Paul); Rom_12:9 (to that which is good); 1Co_6:16-17 (prostitute); Eph_5:31 (Gen_2:24); Rev_18:5 (Most all Greek Texts: ^SBAεκολληθησαν – Prostitute’s sins have been stuck [on top of each other] to the Heaven; Only Stephens TR: ηκολουθησαν – followed*);

More Specifically, All of the Toward Sticking Passages

Although we have already shown that sticking and sticking toward are linguistically equipment, if it makes any difference, here are all of the specific sticking toward passages

(Jesus talked about sticking toward a woman, just like the Greek of Genesis two does. Here are the specific passages that use the same Greek terminology.)

Gen_2:24; Lev_19:31; Num_36:7; Num_36:9; Deu_11:22; Deu_13:18; Deu_28:21; Jos_23:8; Rth_2:21; Job_41:9; Psa_72:28; Eze_29:4; Sir_6:34; Sir_13:16;

--

Now read one flesh passages, incl.:

Gen_1:27, 2:17, 5:2

Gen_29:14 (i.e. v. Gen_29:12, Gen_29:15); Jdg_9:2; 2Sa_5:1; 2Sa_19:12-13; Eph_5:30

Gen_13:8-11

- parting with room in between is ok for non-yoked relatives

- similar things can be seen with leaving down (Mat_19: Mar_10: Mal_2:)

More searching needed?...

Skin carn……

Mic 3:2 – “Skin” vs. “flesh”

Also…

Lev_13:2 – skin^{G1192 6}of his flesh^G5559

δερματι^G1192 χρωτος αυτου^G5559

Job_10:11; Lev_16:27 – G2907

Job_30:30

Ezr_9:2 – Mixing together sperm

Leftovers

[1Sa_14:32 (LXX: εκλιθη)]; [2Sa_6:19 LXX: κολλυρίδα – “a biscuit” (ABP)];

Critical “Sticking” Passages I Found from this Research

Wings Sticking/Yoking Together – Is Joining/Sticking the Same as Yoking?

(A) 2Ch_3 – v. 11: Wings with Modifying Touch (MT & LXX); v. 12: Modifying-Touching and Sticking (MT & some LXX texts)

Text-critical Points

· MT & LXX both have verse 11.

· The MT has verse 12, but not every LXX copy has it. But even if verse 12 is an uncertain verse, what it may tell us linguistically is still worth carefully considering.

2Ch_3:11-12 WEB [NETS p 369 (2 Supplements)] The wings [αἱ πτέρυγες] of the cherubim were twenty cubits long: the wing of the one [LXX: ἡ πτέρυξ ἡ μία πήχεων; MT: הָאֶחָ֜ד (ha·'e·Chad)/ LXX: μία (mia) – same oneness/“unity” as consistently seen in Heb/Gr of Gen_2/ Mat_19)] cherub was five cubits, reaching [modifying-touching – LXX: ἁπτομένη (unfortunately, Br & NETS simplify this as “touched”/ “touching”); MT: “מַגַּ֙עַת֙” (Lex: nâga‛; Lemma: mag·Ga·'at) (H5060 – “…euphemistically, to lie with a woman…” – Strong’s)] to the wall of the house; and the other wing [ἡ πτέρυξ] was likewise five cubits, reaching [modifying-touching (MT & LXX); (ἁπτομένη)] to the wing [τῆς πτέρυγος] of the other cherub. 12 [verse 12 is not in some LXX texts:] The wing [πτέρυξ] of the other cherub was five cubits, reaching [modifying-touching – LXX: ἁπτομένη; MT: “מַגִּ֖יעַ” (mag·{y}), (H5060)] to the wall of the house; and the other wing [πτέρυξ] was five cubits also, joining [MT: דבקה (D'Vakah/de·ve·Kah; lexical: dāḇēq – H1695) – i.e. a form of sticking (which correlates with Heb/Gr of Gen_2:24; Mat_19:5; Mar_10:7-8); LXX: ἁπτομένη – same modifying-touching as used in v. 11] to the wing of the other cherub.

Linguistic Applications

· From Hebrew, we get the modifying-touching directly paralleled with the primary Hebrew word for sticking.

· Although we do not get this from the Greek in this particular passage, we do get this same parallel (modifying-touching / sticking) in Greek when comparing 1Co 6 and 7 and many other passages.

· This is basically describing the linking of wings by the same sticky word used to describe becoming one flesh with a woman (from Hebrew) which is made equivalent to the sticking and modifying touch from Greek (as seen when comparing the Greek of 1Co 6 and 7).

· We have not yet established whether or not this is the same as yoking, we have just defined several paralleled synonyms for sticking in Hebrew and Greek.

(B) Wings with Modifying Touch – MT & LXX

I learned that the modifying touch is a synonym for sticking, and then later found and added this reference based on looking for the touch words:

1Ki_6:27 CAB And both the cherubim were in the midst of the innermost part of the house; and they spread out [διεπέτασεν] their wings [τὰς πτέρυγας αὐτῶν], and one wing [πτέρυξ μία] touched [ἥπτετο] the wall, and the wing [πτέρυξ] of the other cherub touched [ἥπτετο] the other wall; and their wings [πτέρυγες] in the midst of the house * [modify-ing-ly] touched each other [wing to wing] [* ἥπτοντο πτέρυξ πτέρυγος (i.e. forming/ establishing a connection)].

This verifies the stickiness of the wings from Greek (by means of the synonym, ἥπτετο, a modifying touch). (As for the Hebrew MT, these touches are H5060.)

[this reference was found in the 198 Touching References]

(C) Yoking Together Wings – MT & LXX

Eze_1:11 ABP And their wings were stretching out above; to the four each, two being *yoked together [* MT: חברות (HoV'rOT; lexical: חבר, châbar, H2266 – is this more of a YOKING or a STICKING word?; LXX: συνεζευγμέναι (as in Mat_19:6; Mar_10:9)] to one another, and two covered up upon their body.

Considerations from Ezekiel

· If applied to man and woman, the “Sticking” in the MT of 2Ch_3:12 seems to be what precedes one flesh according to Jesus (Gen_2:24; Mat_19:5; Mar_10:7-8).

· “Yoked together” [συνεζευγμέναι *] in Eze_1:11 is the exact same word used by Jesus to say, “what God has yoked together, man must not put space between” (and this saying is concluded by Jesus after reiterating the creation of one flesh).
[* note: Although there are many uses of the root words for this term, there are only about 4 (or more?) places that this exact same Greek compound word, together yoked, is used: Eze_1:11; {Sir_13:16}; Mat_19:6; Mar_10:9]

Implications to Consider

Fundamentally, (1) sticking into one flesh is described in Gen_2:24; Mat_19:5; Mar_10:7-8, and (2) together yoking a man and a woman is described in Mat_19:6; Mar_10:9. Are these two words (sticking and together yoking) that Jesus is using, two distinct concepts or synonyms for the same thing (i.e. are they both describing the same profound spousal joining like most people understand it)?

A Summary of the Linguistic Evidence of Why Sticking and Yoking Might be the Same

· 2Ch_3:11-12, 1Ki_6:27, and Eze_1:11 all talk about the togetherness of the wings of the cherubs in the temple.

· 2Ch_3:11-12 and 1Ki_6:27 both describe these wings as modifying-touching and Sticking (i.e. two synonymous sticky words in Greek)

· This stickiness is the same Greek sticking mentioned in Gen_2:24; Mat_19:5; Mar_10:7-8 (and other places like 1Co_6 and Eph_5).

· Eze_1:11 uses the exact same Greek together yoking word (from Hebrew? to Greek) to describe the together yoking of wings that Jesus used to describe the yoking of spouses in Mat_19:6

· If 2Ch_3:11-12, 1Ki_6:27, and Eze_1:11 are all talking about the same thing (attaching wings together), and 2Ch_3:11-12 and 1Ki_6:27 both use the sticky words to describe this while Eze_1:11 uses the together yoke word to describe this, does the linguistic parallelism of these three OT passages suggest that these same two words (sticking and together yoking) which Jesus used in Matthew and Mark were already establish to refer to the same type of joining? (Many bible versions simply paraphrase these two words this way.) If the Greek OT used them as synonyms in this one case, does that suggest that Jesus is also using them as equivalent terms when teaching about marriage? Although they are two different terms, are they both referring to the same moral event when Jesus uses them?

Sirach and Paul – Stick/ Yoke to Your Own Kind

Sirach is The Forgotten Base Text for Sticking, which Paul applies to Yoking

Some of the best evidence I have found so far showing that sticking and yoking are the same is probably Sir_13 and 2Co_6, especially since 2Co_6 is clearly quoting Sir_13.

Pay attention to the sticky details while we quote the work which Paul quotes to the Corinthians. Remember: we are looking at details that pertain to sticking and yoking to determine if they are indeed the same concept, and if they can be used as synonyms.

Sir_13:1-10 Brenton He that toucheth [ἁπτόμενος – touches in a modifying way (equates with sticking to)] pitch shall be defiled therewith; and he that hath fellowship with [κοινωνῶν] *a proud man [* ὑπερηφάνῳ] shall be like unto him [ὁμοιωθήσεται αὐτῷ]. 2 Burden not thyself above thy power *while thou livest [* not in Rahlfs Greek or NETS]; and *have no fellowship with [*μὴ κοινώνει. τί κοινωνήσει] one that is mightier and richer than thyself: for how agree [τί κοινωνήσει – in Greek, this is said at the beginning of the sentence (as shown next to “have no fellowship with…”)] the kettle and the earthen pot together? for if the one be smitten against the other, it shall be broken [συντριβήσεται]. 3 The rich man *hath done [harmful, unjust] wrong [* ἠδίκησεν], and yet he threateneth withal: the poor *is [unjustly harmed (and)] wronged [* ἠδίκηται], and he must intreat [προσδεηθήσεται] also. 4 If [ἐὰν] thou be for his profit [χρησιμεύσῃς – if you are useful (or usable) to him (incl. the idea of being kind to him)], *he will use thee [* ἐργᾶται ἐν σοί – lit. he will work in you; fig. “he will work with you” (NETS)]: but if [καὶ ἐὰν] *thou have nothing [* ὑστερήσῃς], *he will forsake thee [καταλείψει σε – leave you down (and behind…) – i.e. as he goes on with life to greener pastures; the same as “a man will leave father and mother,” (which you are never to do to a wife according to Malachi 2 and Jesus)]. 5 If thou have *any thing [* not in Greek], he will live with [συμβιώσεταί] thee [i.e. in this hear and now, temporary life (βιώ)]: yea, he will make thee bare [ἀποκενώσει], and will not *be sorry for it [* πονέσει; NETS: “suffer”]. 6 If he have [ἔσχηκέν] need of [χρείαν (same as before)] thee, he will deceive [ἀποπλανήσει] thee, and smile upon [προσγελάσεταί] thee, and *put thee in hope [* δώσει σοι ἐλπίδα]; he will speak [λαλήσει] thee fair [καλὰ], and say [ἐρεῖ], What wantest thou [do you need (χρεία – same as before)]? 7 And he will shame [αἰσχυνεῖ] thee by his meats, until he have drawn thee dry [ἀποκενώσῃ – lit. away (into) emptiness (or even, vanity)] twice or thrice, and at the last *he will laugh thee to scorn [καταμωκήσεταί – mock (μωκ-) down on you] afterward [μετὰ ταῦτα], when he seeth [ὄψεταί] thee, he will forsake [καταλείψει (same as before)] thee, and shake his head at thee. 8 Beware [πρόσεχε – hold/ have (caution) towards] that thou be not deceived and brought down [ταπεινωθῇς – depressed/ oppressed] in thy jollity [ἀφροσύνῃ – mindlessness; fig. “folly” (NETS)]. 9 If thou be invited [Προσκαλεσαμένου] of a mighty man [δυνάστου], withdraw thyself [ὑποχωρῶν γίνου – lit. become separated with geographical space; fig. “be reserved”? (NETS); (i.e. this is linguistically parallel with the fact that the strong man will forsake you later, as we have already seen)], and so much the more [τόσῳ μᾶλλόν] will he invite thee [προσκαλέσεται]. 10 Press thou not upon him [ἔμπιπτε], lest thou be put back [ἀπωσθῇς]; *[and] stand not far off [* καὶ μὴ μακρὰν ἀφίστω], lest thou be forgotten [ἐπιλησθῇς].

Sir_13:15-18 Brenton Every beast [ζῷον – living thing] loveth his like [ὅμοιον – think: Homo sapiens], and every man [ἄνθρωπος] *loveth [* not in Greek] his neighbor [πλησίον]. 16 All flesh *consorteth according to kind [* κατὰ γένος συνάγεται], *and a man will cleave to his like [καὶ τῷ ὁμοίῳ αὐτοῦ προσκολληθήσεται ἀνήρ]. 17 *What fellowship [* τί κοινωνήσει – lit. what reciprocation/ sharing; possibly including, “What…in common” (NETS)] hath the wolf with the lamb? *so the sinner with the godly [οὕτως ἁμαρτωλὸς πρὸς εὐσεβῆ]. 18 What agreement [τίς εἰρήνη – what peace* – same in ES, UB)] is there between the hyena and a dog? and what peace [τίς εἰρήνη (same question)] between the rich and the poor?

We see that Sirach describes consorting with evil people as sticking to their defilement.

Side note: “Agreement” vs. “Peace” – Unlike Brenton English, Rahlfs Greek and NETS English show this as the same word… is this a textual variation? It seems that the ‘correction’ in NETS might imply that in Greek or English someone is retroactively conforming this to 2Co_6, which is clearly referring to this passage.

>> check Brenton’s source… (but first got to remember which it is)

2Co_6:14-18 CAB Do not become *unequally yoked [* ἑτεροζυγοῦντες – lit. other yoked] with unbelievers [ἀπίστοις]; for what participation [μετοχὴ] is there for righteousness [δικαιοσύνῃ (same root as in Sir_13:3)] with lawlessness [ἀνομίᾳ]? *And what communion [* τίς δὲ κοινωνία – the exact same Greek terminology as Sir_13:1-2, Sir_13:17 (with δὲ naturally inserted)] is there for light [φωτὶ] with [πρὸς – lit. toward] darkness? 15 *And what agreement [* τίς δὲ συμφώνησις – lit. but what symphony; (as opposed to the good συμφώνου in 1Co_7:5, or even, συνευδοκεῖ in 1Co_7:12 which is charged for lawful spouses)] is there for Christ with [πρὸς – lit. toward] Belial? *Or what part is there [* ἢ τίς μερὶς (as opposed to ἐμέρισεν in 1Co 7:17)] *for a believer with an infidel [* πιστῷ μετὰ ἀπίστου – faithful/believer with an unfaithful/unbeliever (see v. 14)]? 16 And what union [συγκατάθεσις – lit. together down arrangement (there are some sticky implications whenever speaking of arrangement – see implications in v. 17)] is there for the temple of God with [μετὰ] idols? For you are the temple of the living God [is this slightly related to the variation, “while you live”?], just as God has said: "I will dwell in [ἐνοικήσω ἐν]—get quotes---- them and walk among them [ἐμπεριπατήσω], and I will be their God, and they shall be My people." 17 Therefore *"Come out from the midst of them and be separated [* ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε – the same conclusion in Sir_13:9; (as opposed to μὴ ἀποστερεῖτε in 1Co_7:5, or even μὴ χωρισθῆναι and μὴ ἀφιέναι in 1Co_7:10-15, etc.)]," says the Lord. "Do not touch [ἅπτεσθε – the same as said in Sir_13:1; (as opposed to ἅπτεσθαι 1Co_7:1-2); (also compare the sticky implications in v. 17, here, with v. 16, which is like κολλώμενος in 1Co_6:16, which is opposed to ἅπτεσθαι 1Co_7:1-2)] *what is unclean [* ἀκαθάρτου], *and I will receive you [κἀγὼ εἰσδέξομαι ὑμᾶς – and I will make you go into reception (of me)]." 18 "I will be a Father *[in] to [εἰς] you, and you will *be [into] My sons [* ἔσεσθέ μοι εἰς υἱοὺς] and daughters, says the LORD Almighty."

Clear and important Things to Note

· In 2 Corinthians 6, Paul is very clearly quoting Sirach 13 as true wisdom that they should have already reverently obeyed and incorporated into their lives (just as these works are consistently done all throughout the NT).

· When Sirach speaks of sticking Paul speaks of yoking.

· This is pretty strong evidence demonstrating that these two terms are used synonymously.

Sirach and Paul – Sticking to a Prostitute

Sir_19:2 Brenton Wine and women will make men of understanding to fall away: and *he that cleaveth to harlots [* ὁ κολλώμενος πόρναις] will become impudent [τολμηρότερος].

\/

1Co_6:16-17 (prostitute) – ὁ κολλώμενος τῇ πόρνῃ

So, wither it is (1) the two terms used as synonyms (as we saw in the previous example of sticking/yoking), or (2) whether it is ‘sticking to prostitutes’, it seems like Paul is in the habit of using the same terminology and teachings that Greek Sirach used.

Their cross refs.: See Gen_19:33 and 2Ki_11:1., and Hos_14:1

Shechem’s Soul Sticking to/Holding Toward Dinah

MT: Soul Sticking; LXX: Soul Holding Toward

Gen_34:3 WEB His soul joined [MT: ותדבק – glued to; LXX: προσέσχεν – held toward)] to Dinah, the daughter of Jacob, and he loved [MT: ויאהב (H157); LXX: ἠγάπησεν] the young lady [MT: הנער (H5291); LXX: παρθένον – virgin], and spoke [MT: וידבר (H1696 – a form of dāḇar); LXX: ἐλάλησεν] *kindly [MT: לב (H3820 – actually, a lot like LXX)] to the young lady [* κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ – down according to the mind of that of the virgin].

Sirach’s Soul Sticking to Wisdom as a Wife

Although this uses different words, the theme is comparable

Sir_51:20 [NETS p 761] Brenton I directed my soul unto her, and I found her in pureness: I have had my heart *joined [* Rahlfs LXX: ἐκτησάμην ^G2932; Geneva: ioyned (i.e. joined); KJV: joined; NETS: acquired; Bishops: she and I were one heart; Vulgate: investigabam; DRB: I sought after; CPDV: pursued] with [μετ᾿] her from the beginning [ἀπ᾿ ἀρχῆς], therefore shall I not be forsaken.

Sir_51:20 τὴν ψυχήν μου κατεύθυνα εἰς αὐτὴν καὶ ἐν καθαρισμῷ εὗρον αὐτήν. καρδίαν ἐκτησάμην μετ᾿ αὐτῆς ἀπ᾿ ἀρχῆς· διὰ τοῦτο οὐ μὴ ἐγκαταλειφθῶ.

This appears to be a textual variation between Rahlfs Greek text (followed by NETS and others) and the Greek behind Geneva, KJV, & Brenton are drawing off of (basically, Codex Vaticanus*?). (Compare the similar textual problem with Rth_1:14 given later)

[* “Brenton's work…is (indirectly) based on Codex Vaticanus… In the Preface Brenton gives the Valpy edition of 1819 as his immediate source, which in turn was based on the Sixtine edition”

http://ccat.sas.upenn.edu/nets/intro/general.html

accessed 2/21/13]

More Premarital Sticking of the Soul

This sticking very obviously happens before marriage or consummation, since consummation is discussed in this very passage as a future event which they are anticipating

Tob_6:16-17 Brenton And when thou shalt come into the marriage chamber, thou shalt take the ashes of perfume, and shalt lay upon them some of the heart and liver of the fish, and shalt make a smoke with it: 17 And the *devil [* δαιμόνιον – demon/ personal guidance spirit] shall smell it, and flee away, and never come again any more: but when thou shalt come to her, rise up both of you, and pray to God which is merciful, who will have pity on you, and save you: fear not, for she is appointed unto [ἡτοιμασμένη] thee from the beginning [ἡτοιμασμένη ἦν ἀπὸ τοῦ αἰῶνος]; and thou shalt preserve [σώσεις – save] her [this seems to be what Eph_5 is also referring to], and she shall go with thee. Moreover I suppose that she shall bear thee children. Now when Tobias had heard these things, he [affectionately] loved [ἐφίλησεν] her, and his heart [ψυχὴ – soul] was *effectually joined to her [ἐκολλήθη αὐτῇ σφόδρα – greatly/ exceedingly glued to her; (“glued” here is the direct Greek version of what is said in the Hebrew of Gen_34:3, and this is also the Greek root for Gen_2 & Mat_19)].

“Hands” Can Be The Instrument of Sticking

Deu_13:17 CAB And none of the *cursed things [* LXX: ἀναθέματος – arranged upward; i.e. things devoted (cursed) to be consumed with the rising flames/ goods that could be valuable, but are given up to God to be completely burned] *shall cleave to your hand [* LXX: προσκολληθήσεται ἐν τῇ χειρί σου – (intensely) stick toward, in that of your hand], that the Lord may turn from His fierce anger, and show you mercy, and pity you, and multiply you, as He swore to your fathers;

This is a very important passage for noticing the direct link between “sticking” and “touching in a modifying way”! This is hugely important!

Deu_30:20 CAB to love the Lord your God, to hearken to His voice, and cleave to Him [MT: Stick; LXX: ἔχεσθαι αὐτοῦ – holding yourself to that which is of him]; for this is your life, and the length of your days…

We see that when the Hebrew sticking is mentioned, sometimes in the LXX, either the original translators or the revisers, feel the need to represent this with “holding”, or in other cases, (intensely) “holding toward”. This shows us that the concept of “holding toward” can be at least partly synonymous with sticking, and this seems to be basically why KJV and others so frequently represent it as cleaving, instead of just directly saying “sticking”.

Also notice that the hand [χειρί] in Deu_13:17 is directly linked with the holding [ἔχεσθαι] in Deu_30:20. In Greek, the concept of having/ holding [ἔχεσθαι] is (understandably) very closely related to the idea of having/ holding [ἔχεσθαι] something in your hand [χειρί]. From this we see that it is very reasonable to understand that “sticking” (or holding) to something can very much happen by a person holding something with their hand, and in a moment, we can see that this very much includes the idea of touching something (or someone) in a modifying way.

Job_31:7 WEB if my step has turned out of the way, if my heart walked after my eyes, if any defilement has stuck to my hands,

Job 31:7 CAB if my foot has turned aside out of the way, or if my heart has followed my eye, and if I too have touched gifts with my hands;

Job_31:7 (MT: sticky touch of bribe; LXX: ἡψάμην – modifying touch; MT & LXX are synonymous!)

What It Looks Like to Stick Two People Together

Job_38:37-38 WEB Who can number the clouds by wisdom? Or who can pour out the bottles of the sky, 38 when the dust runs into a mass, and the clods of earth stick together [MT: ידבקו (a form of dâbaq) H1692; LXX: κεκόλληκα]?

Humans were originally made of dust, therefore, watching dust become as glue (through added water), and watching it stick together is one possible illustration of what Jesus might be referring to (and this passage uses the same root word for sticking/ gluing in Hebrew and Greek).

MT – Sticking + Marriages; LXX – Arranging Toward

Jos_23:11-16 CAB And take great heed *to love [τοῦ ἀγαπᾶν κύριον] the Lord our God. 12 For if you shall turn aside [ἀποστραφῆτε – turn away (a term related to divorce in 1Co_7)] and *attach yourselves [*MT: דּבק (dâbaq); LXX: προσθῆσθε – arrange yourself toward] to these nations that are left with you, *and make marriages [MT: והתחתנתם (châthan); H2859] with them [* καὶ ἐπιγαμίας ποιήσητε πρὸς αὐτοὺς – original order: upon-marry making toward them – i.e. and do/make marriages upon & toward them (Pros – is the first “toward,” root word in “attach yourselves”, as well as being glued toward in Gen_2 & Mat_19)], and *become mingled with [* συγκαταμιγῆτε – come down & (thoroughly be) mixed together (sun – is the first “together,” root word, for being fastened/yoked together in Gen_2 & Mat_19)] them and they [with (implied)] you, 13 know that the Lord will no more destroy these nations *from before you [* ἀπὸ προσώπου ὑμῶν]; and they will be to you snares [εἰς παγίδας] and stumbling blocks [εἰς σκάνδαλα], and nails [εἰς ἥλους] in [ἐν] your heels, and darts [εἰς βολίδας] in your eyes, until you are destroyed from off this good land, which the Lord your God has given you. 14 But I hasten to go the way of death, as all that are upon the earth also do. And you know in your heart and in your soul, that not one word has fallen to the ground of all the words which the Lord our God has spoken respecting all that concerns us; there has not one of them failed. 15 And it shall come to pass, that as all the good things have come upon us which the Lord God promised you, so shall He bring upon you all the evil things, until He has destroyed you from off this good land, which the Lord has given you, 16 when you transgress the covenant of the Lord our God, which He has commanded us, and go and serve other gods, and bow down to them.

Ruth’s Story – Sticking with Women Friends is Good, But Not Men Friends!

If you are a Woman, Faithfully Stick to Women and Avoid Sticking to Men, And You Will Have a Righteous Legacy!

Rth_1:8-12, 14 CAB And Naomi said to her daughters-in-law, Go now, return each to the house of her mother: the Lord deal mercifully with you… 9 …and they lifted up their voice, and wept. 10 And they said to her, We will return with you to your people. 11 And Naomi said, Return now, my daughters; and why do you go with me?… 12 Turn now, my daughters, for I am too old to be married… 14 And they lifted up their voice, and wept again; and Orpah kissed her mother-in-law and returned to her people; but Ruth followed [MT: Stuck to]* her.

[* MT says דבקה׃^H1692 – that Ruth “stuck” with Naomi, but current LXX texts say ἠκολούθησεν – followed; Note: Greek copies can easily be corrupted from “glued” to “followed” (as we saw in the Stephens TR of Rev_18:5). Since MT says “Glued” here, there is a significant chance that the original copies of the LXX originally said this too; It is not nearly as likely that Hebrew went from “followed” to “glued”]

Rth_2:8-9 CAB And Boaz said to [πρὸς] Ruth, Have you not heard, my daughter? Go not to glean in another field; and do not depart [πορεύσῃ] from here, but join [κολλήθητι – stick/ glue] yourself here with my *young women [* κορασίων – little girls (grammatically neuter, but feminine in definition)]. 9 Let your eyes be on [εἰς] the field where [οὗ ἐὰν] my men [they] reap [* θερίζωσιν – they gather/ store up], and *you shall go after [* πορεύσῃ κατόπισθεν] them [αὐτῶν (D-GPM)]. Behold [ἰδοὺ], I have charged [ἐνετειλάμην – commanded] the young men [παιδαρίοις – lit. boys; (fig. my male servants; (note: all male servants are called boys)] not *to touch [ἅψασθαί] you [* in a modifying way (i.e. to not affect you in the slightest way by physical touch; i.e. hands off!)], and *when[ever] you shall [might] thirst [* ὅ τι διψήσεις], then you shall go to [πορευθήσῃ εἰς] the vessels, and drink of that which the young men [παιδάρια] have drawn.

Rth_2:21-23 ABP And Ruth said to her mother-in-law [πενθερὰν] [Naomi], *And also he said to me [* Καί γε ὅτι εἶπεν], [²with [Μετὰ] ³the ⁴young men [παιδαρίων] ⁵of mine ¹You cleave [προσκολλήθητι – stick toward]]! until whenever they should finish all the harvest which belongs to me 22 And Naomi said to Ruth her daughter-in-law, It is good, O daughter, that you *went forth with [* ἐπορεύθης μετὰ] his young women [κορασίων], and they shall not *meet with [* ἀπαντήσονταί] you in [²field ¹another]. 23 And Ruth cleaved to [προσεκολλήθη – stuck toward] the young women [κορασίοις] of Boaz to collect [συλλέγειν] until they completed [συνετέλεσεν] the harvest [θερισμὸν – gathering/ storing up] of the barley, and the harvest of the wheat.

Ruth mistakenly thought Boaz said to “stick” with the young men! This is embarrassing, but non-Jews don’t know any better at first! (Note: Tragically, many versions (including Brenton/CAB) mess this up really bad and don’t distinguish between young men (παιδαρίων) and young women (κορασίοις), but from what I have seen so far, the MT and the LXX both consistently make this a very strong, critical, distinguishing point in this story.

It was good for Ruth to stick to Naomi and Ruth’s fellow women workers, but it was a very critical point for her not to stick with the young men, because this is reserved only for a lawful spouse! And when all was said and done, Ruth’s righteousness shined brightly as a result!

Rth_3:10 CAB And Boaz said, Blessed [Εὐλογημένη] are you of the Lord God, my daughter, for you have [done good &] made your latter kindness [ἠγάθυνας τὸ ἔλεός] greater than the former, in that you followed [πορευθῆναί] not after young men, whether any be poor or rich.

Solomon Sticking to Many Wives – MT & LXX

1Ki_11:1-4 CAB And King Solomon was *a lover of women [φιλογύναιος]. And he took [ἔλαβεν] strange women, as well as the daughter of Pharaoh, Moabite and Ammonite women, Syrians and Edomites, Hittites and Amorites; 2 of the nations concerning whom the Lord forbade the children of Israel, saying, You shall not *go in to them [* εἰσελεύσεσθε εἰς αὐτούς], and they shall not *come in to you [εἰσελεύσονται εἰς ὑμᾶς], lest they turn away [ἐκκλίνωσιν] your hearts after their idols; *Solomon clung to these in love [εἰς αὐτοὺς ἐκολλήθη Σαλωμων τοῦ ἀγαπῆσαι (i.e. by ἔλαβεν in v.1, which is marriage?)]. 3 And he had seven hundred wives, princesses, and three hundred concubines. And the strange women turned away his heart after their gods. 4 And it came to pass in the time of Solomon's old age, that his heart was not perfect with the Lord his God, as was the heart of David his father.

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Bones Stick to Skin & Flesh

Job_19:20 WEB My bones stick to my skin and to my flesh. I have escaped by the skin of my teeth.

Is it unusual for “bones” to stick to skin and flesh, yet it is truly healthy for woman’s bones and flesh to lawfully “stick” into her man’s skin and flesh?

Fallen Angels/ “Aliens” Sticking Toward the Sperm of Men?

Symbols used here:

OG = Older Greek copies found among some LXX texts

Th = Theodotion Greek, (which most of the early Church used instead of the OG)

Dan_2:43 CAB Whereas you saw the iron mixed [ἀναμεμειγμένον] with the clay, they shall be mingled [συμμειγεῖς] *with the seed [* TH: ἐν σπέρματι (en spermati) – in (the) seed; OG: εις γενεσιν – into (the) generation/race] of men [ἀνθρώπων]: but they shall not *cleave together [* TH: προσκολλώμενοι V-PMPNP > V-PMP-NP οὗτος μετὰ τούτου – (intensely) stick itself toward & with this (other)… ; OG: ομονοουντες ουτε ευνοουντες – be together minded nor be well minded, fig. “in agreement or well disposed to one another” (NETS)], as the iron does not mix [ἀναμείγνυται] itself with [μετὰ] the clay.

The Point: With the Theodotion Greek, it seems that the fallen angels will succeed in mixing their sperm [σπέρματι (spermati) – seed] among [ἐν (en)] men (as in Gen_6:1-8) which is confirmed by Jesus (“as in the days of Noah, so it will be…” etc.) and Peter says the same sort of things. but even if they accomplish this, they will not actually stick toward each other (Th). – Is this meaning sexually? Is it because angels and people are of a “different species” (recall Sir_13:15-18 as we already covered)? (Woman is “out of man” (1Co_11), not angels.) Even though the Old Greek says all of this less specifically, the fact of fallen angels are doing this (in one way or the other) seems to be accurate and consistent with the rest of the Scriptures, the MT version of this very passage, and the early Church.

1 Estras Gives a Concept of Sticking

Note: tragically, this is clearly not Scripture, or even respectable wisdom (and its faults are much more obvious in the surrounding context which is not being quoted here), but it does give some kind of a linguistic and conceptual idea of sticking

1Es_4:18-21 Brenton Yea, and if men have gathered together [συναγάγωσιν] gold and silver, or any other goodly thing [καὶ πᾶν πρᾶγμα], [and] *do they not love a woman which is comely in favour and beauty [* ἴδωσιν γυναῖκα μίαν καλὴν τῷ εἴδει καὶ τῷ κάλλει]? 19 And letting all those things go [ἀφέντες], do they not gape [εἰς αὐτὴν ἐγκέχηναν], and even with open mouth [χάσκοντες τὸ στόμα] *fix their eyes fast on her [θεωροῦσιν αὐτήν]; and have not all men *more desire [αἱρετίζουσιν μᾶλλον] unto her than unto silver or gold, or *any goodly thing whatsoever [* καὶ πᾶν πρᾶγμα ὡραῖον]? 20 A man leaveth [ἐγκαταλείπει] his own father *that brought him up [* ὃς ἐξέθρεψεν αὐτόν], and his own country [καὶ τὴν ἰδίαν χώραν], *and cleaveth unto his wife [καὶ πρὸς τὴν ἰδίαν γυναῖκα κολλᾶται]. 21 *He sticketh not to spend his life with his wife [καὶ μετὰ τῆς γυναικὸς ἀφίησι τὴν ψυχὴν – lit. and with the woman leaves the soul; fig. “he releases his soul” (NETS); i.e. tells her his whole heart, as Samson did]. and remembereth [μέμνηται – (a betrothal term!)] neither father, nor mother, nor country.

A small part of this ending is saying: he does all of this because of the initial betrothal of his woman, since he is not “remembered”/ betrothed this way with his parents

[See NETS p. 397]

The Prodigal that Sticks By Living Somewhere

Luk_15:14-15 CAB But when he had spent everything, there arose a severe famine throughout that country, and he began to be in need. 15 Then *he went [* πορευθεὶς] and joined [stuck] himself [ἐκολλήθη] to a citizen [πολιτῶν] of that country [χώρας] [ἐκείνης – there (omitted in CAB)], and he sent [ἔπεμψεν] him into his fields to feed swine.

The prodigal “stuck” to a landlord by living under his roof. Although there is much more involved, is this the way marriage generally works?

Even though they are mostly the same word…

Dāḇaq Leans more Toward “Apprehending” than Κολλάω (kolláō) does:

Gen_19:19 (MT; LXX: καταλαβη); Gen_31:23 (MT; [LXX: παραλαβὼν... *κατέλαβεν*; also see: H5381/κατέλαβεν in Gen_31:25])

Old: Omissions Tell us the slight differences between the two words:

I wonder if the Greek may have a slightly more relational aspect to it:

Lev_19:31

Have/ Hold/ Take/ Grab/ Aquire / Keep

Technically: establish or maintain aquisition

2Sa_23:10 (a sword stuck to a hand!)

Similar to how we might say “chase someone down” in Greek they say “grab someone down”

Gen_31:23 – κατέλαβεν

Jdg_18:22 – κατελάβοντο

Keep Land

Num_36:7; Num_36:9

Deu_13:17 (no cursed things sticking in your hands [think: sticky greed]; [LXX: Deu_13:18]);

Sticking by Modifying-Touch

1Sa_14:22 (MT: sticky pursuit/“overtaking” in war; LXX: συνάπτουσιν [συv + ἅπτομαι, G680; ALS p. 515]); 1Sa_31:2 (MT: sticky pursuit in war; LXX: συνάπτουσιν);

2Sa_1:6 (MT – sticky pursuit in war; LXX: συνῆψαν)

Rth_1:14 (MT: women friends that lit. stick together; LXX: ἠκολούθησεν – followed); Rth_2:8-9 (LXX: κολλήθητι μετὰ – Ruth to stick with female coworkers… men commanded not to touch [μὴ ἅψασθαί σου] in modifying way); Rth_2:21 (Ruth mistakenly intends to “stick”– προσκολλήθητι– to men workers); Rth_2:22-23 (ἐπορεύθης…προσεκολλήθη – Naomi specifies women, and Ruth sticks toward females); [This is equated with following/ hanging out with people in Rth_3:10 (πορευθῆναί)];

Job_31:7 (MT: sticky touch of bribe; LXX: ἡψάμην – modifying touch; MT & LXX are synonymous!)

>>!

1Co_6 vs. 1Co_7

It is certain from very carefully considering the Greek of these two passages that the concepts of unlawful sticking/ prostitution and lawfully touching an owned woman (wife) in a modifying way (initiating intimacy by lawful marriage) are being paralleled and contrasted.

Situated Toward

Deu_4:4 – προσκείμενοι (MT: dāḇēq [H1695])

[toward + "κείμεν" [G2749]... situated/ laid down [as in Mat_5:14]]

Jos_22:5 – προσκεῖσθαι

Arranged Toward

Deu_13:4 – προστεθήσεσθε – arrange toward

Jos_23:12 – προσθῆσθε (marriage)

Deu_30:20 – ἔχεσθαι

Following and Persuit

Gen_19:19 (MT

Gen_31:23 (MT

Jdg_18:22 (MT

Jdg_20:42 (MT

Jdg_20:45 (MT & LXX: προσεκολληθησαν, but some, such as Rahlfs & UB, say: κατέβησαν – sticking to pursuit in battle);

Rth_1:14 (MT: women friends that lit. stick together; LXX: ἠκολούθησεν – followed); Rth_2:8-9 (LXX: κολλήθητι μετὰ – Ruth to stick with female coworkers… men commanded not to touch [μὴ ἅψασθαί σου] in modifying way); Rth_2:21 (Ruth mistakenly intends to “stick”– προσκολλήθητι– to men workers); Rth_2:22-23 (ἐπορεύθης…προσεκολλήθη – Naomi specifies women, and Ruth sticks toward females); [This is equated with following/ hanging out with people in Rth_3:10 (πορευθῆναί)];

1Sa_14:22 (MT: sticky pursuit/“overtaking” in war; LXX: συνάπτουσιν [συv + ἅπτομαι, G680; ALS p. 515]); 1Sa_31:2 (MT: sticky pursuit in war; LXX: συνάπτουσιν); 2Sa_1:6 (MT: sticky pursuit in war; LXX: συνῆψαν);

2Ki_18:6 (sticking to & following God);

1Ch_10:2 (MT

Spiritual Adherence

Lev_19:31 – LXX

Psa_101:3 – MT: evil deeds/hearts/evil; LXX: Psa_100:4 – evil people/hearts);

1Ma_6:21 (LXX; unto the irreverent/ “treacherous”)

Covenant Sticking/ Binding

Deu_4:4 (MT

Deu_6:13 (LXX

Deu_10:20; Deu_11:22

Deu_13:4 (MT

Jos_23:8

2Ki_18:6

Psa_63:8 (LXX: Psa_62:9; soul sticking after following God);

Psa_73:28 (MT: qirḇāh H7132 – near to God; LXX: Psa_72:28 – stick to God);

Psa_119:31 (sticking to God’s testimonies!; LXX: Psa_118:31);

Sir_2:3 (LXX; to God with endurance);

Act_5:13 (to the Assembly/Lord);

Act_5:36 (προσεκλιθη G4347; to a zealot);

Act_9:26 (Paul to the disciples);

Act_17:34 (disciples to Paul);

Deu_29:19-21 CAB And it shall be if one shall hear the words of this curse, and shall flatter himself in his heart, saying, Let good happen to me, *for>> I will walk in the error of my heart, [Refusing to repent and obey the Bible]… <<lest the sinner destroy the guiltless with him:>> 20 God shall by no means be willing to pardon him, but then the wrath of the Lord and His jealousy shall flame out against that man; and all the curses of this covenant shall *attach themselves to [* κολληθήσονται ἐν – lit. stick in] him, which are written in this book, and the Lord shall blot out his name from under heaven. 21 And the Lord shall separate that man for evil…

Soul Sticking

See: Shechem ref

Tob_6:16 (soul sticking before marriage) [Tob_6:19 in some texts]

Sticking to Friends

See: Ruth Refs

Psa_25:21 (MT: NA; LXX: Psa_24:21 – sticking to righteous people);

Psa_101:3 (MT: evil deeds/hearts/evil; LXX: Psa_100:4 – evil people/hearts);

Pro_18:24 (MT: dāḇēq [H1695] – sticking friends; LXX: NA);

Sir_6:34 (LXX; to the wise);

Sir_13:16 (LXX; Stick to Your Own Kind);

1Ma_3:2 (LXX; sticking together in fighting together);

1Ma_6:21 (LXX; unto the irreverent/ “treacherous”)

Luk_15:15 (to a landlord by living under his roof);

Act_5:36 (προσεκλιθη G4347; to a zealot);

Act_9:26 (Paul to the disciples);

Act_10:28 (Jew eating with a Gentile);

Act_17:34 (disciples to Paul);

Others

Isa_41:7 (MT; deḇeq H1694; LXX: Σύμβλημα); Isa_44:13 (LXX: κολλη; MT: NA; – Last 2 Refs: sticking an idol to a solid base/ sticking it together; [note: Isa_41 = MT sticking; Isa_44 = LXX sticking]);

Sir 22:7 (LXX; or Sir_22:9 in some texts; – συγκολλῶν sticking “a potsherd together” - Brenton);

Sir_19:2 (LXX; sticking to harlots);

1Co_6:16-17 (prostitute);

Rev_18:5 (Most all Greek Texts: ^SBAεκολληθησαν – Prostitute’s sins have been stuck [on top of each other] to the Heaven; Only Stephens TR: ηκολουθησαν – followed*);

Luk_10:11 (dust to feet);

Act_8:29 (Philip to chariot);

Sticking by Marriage?

1Ki_11:2 (*Sticking to many wives*/ Sticking by Love in polygamous Marriage);

Jos_23:12 (MT) – corporately (does this also have a covenant aspect to it since it is corporate??)

See: 2Ch_18:1 (LXX)

These verses (along with the immoral sticking in 1co 6) show that physical sticking can stick you to multiple partners.

I intend to show very clearly that there is a distinct difference going on with the covenant sticking in:

Mat_19:5 (unto an owned woman); Mar_10:7 (unto an owned woman);

A “Joining” After Marriage?

Gen 29:34 KJV And she [Leah] conceived [συνέλαβεν] again, and bare [ἔτεκεν] a son; and said, Now this time [καιρῷ – season] will my husband be *joined unto [* MT: יִלָּוֶ֤ה – entwined; LXX: πρὸς…ἔσται – be toward] me, because I have born him three sons: therefore was his name called Levi [MT: לֵוִֽי; LXX: Λευι] .

In Hebrew, the words “joined unto” and “Levi” are directly related (which is why Leah named her son Levi in hopes of being entwined with her husband). This Hebrew word for “Levi” (לֵוִֽי) shows that the Greek πρὸς is not linguistically complete, because in Hebrew it is from “יִלָּוֶ֤ה” and directly refers back to the “entwining” which Leah had just mentioned. Therefore, the Hebrew name for “Levi” (לֵוִֽי), which is also present in Greek (Λευι), proves that there is a twining/ “joining” (יִלָּוֶ֤ה) after marriage.

Most Every Reference For the Modifying Touch

After going through the previous research, I found that I needed to also review the critical word for touching in a modifying way– ἅπτω (G681)/ ἅπτομαι (G680), since I surprisingly found that this is synonymous with sticking in Greek.

[reminder: sticking is what Genesis and Jesus really said, as in, “a man will be (passively) stuck to his woman”]

Strong’s Numbers

Because the grammatically variant Greek word forms were hard to search for (for example, απτ- vs. αψα) I decided to go with Strong's numbers for now.

G680; G681; G381; G860; G2510

This covers all of the main versions of the word that I am aware of.

Note: the technical (RegEx) pattern that I used for this was: G680\b|G681\b|G381\b|G860\b|G2510\b

Personal Notes

ἅπτεσθαι > απτεσθαι

another form: αψαμενος

ἅπτω

háptō; fut. hápsō | háptomai; fut. hápsomai, mid. deponent from háptō

198 Touching References

(not incl. Apocrypha)

Gen_3:3 (tree); Gen_20:4; Gen_20:6; Gen_26:11 (last 3: Abimelech); Gen_32:25; Gen_32:32 (last 2: Jacob's thigh); Exo_19:12 (θιγεῖν τι αὐτοῦ· πᾶς ὁ ἁψάμενος); Exo_19:13 (οὐχ ἅψεται αὐτοῦ χείρ; last 2: the mountain of God); Exo_29:37 (touching the hol-ifying altar); Exo_30:29 (touching the hol-ifying people); Lev_5:2; Lev_5:3 (last 2: unclean/ defiling thing); Lev_6:18; Lev_6:27 (last2: touching the hol-ifying sacrifice); Lev_7:19; Lev_7:21 (last few: unclean vs. sacrifice); Lev_11:8; Lev_11:24; Lev_11:26; Lev_11:27; Lev_11:31; Lev_11:36; Lev_11:39 (last few: unclean, esp. animals); Lev_12:4 (unclean woman, no touch holy); Lev_13:2 (all of Lev_13 – 14: ἁφὴ λέπρας – effecting leprosy/ other ‘plagues’); Lev_13:3; Lev_13:4; Lev_13:5 (ἁφὴν – ‘spot’/ plague [as others here]); Lev_13:6; Lev_13:9; Lev_13:12; Lev_13:13; Lev_13:17; Lev_13:22; Lev_13:25; Lev_13:27; Lev_13:29; Lev_13:30; Lev_13:31; Lev_13:32; Lev_13:42; Lev_13:43; Lev_13:44; Lev_13:45; Lev_13:46; Lev_13:47; Lev_13:49; Lev_13:50; Lev_13:51; Lev_13:52; Lev_13:53; Lev_13:54; Lev_13:55; Lev_13:56; Lev_13:57; Lev_13:58; Lev_13:59; Lev_14:3; Lev_14:32; Lev_14:34; Lev_14:35; Lev_14:36; Lev_14:37; Lev_14:39; Lev_14:40; Lev_14:43; Lev_14:44; Lev_14:48; Lev_14:54; Lev_15:5 (Ch 15: unclean discharge – v. 5… he; v19… she); Lev_15:7; Lev_15:10; Lev_15:11; Lev_15:12; Lev_15:19 (she…); Lev_15:21; Lev_15:22; Lev_15:23; Lev_15:27; Lev_22:4 (priest with problems); Lev_22:5 (animals); Lev_22:6 (no mix-touch with holy); Num_3:10; Num_3:38 (Last2: kill a stranger who touches the tabernacle of witness); Num_4:15 (no touch holy things); Num_16:26 (rebel things); Num_17:13 (tabernacle = death?); Num_19:11 (CH 19 & 31: dead man, etc.); Num_19:13; Num_19:16; Num_19:18; Num_19:21; Num_19:22; Num_31:19 (for 3 days); Deu_14:8 (pig); Deu_17:8 (next few: matters of judgment); Deu_21:5; Deu_24:8 (leprosy); Jos_9:19 (hurting Canaanites); Jdg_6:21 (Angel Lighting A Fire); Jdg_20:41 (some say ηπται [ABP], but others, συνήντησεν ἐπ᾿ [Rahlfs]); Rth_2:9 (men no touch woman); 1Sa_6:9 (Divine affliction); 1Sa_10:26 (God touched hearts); 2Sa_5:8 (πᾶς τύπτων Ιεβουσαῖον ἁπτέσθω – thumping Jebusite with a dagger); 2Sa_7:14 (punishment/ “striking”); 2Sa_14:10 (harm); 1Ki_6:27 (Angel/ Cherub Wings; see Is Sticking the Same as Yoking?); 1Ki_8:38 (“they shall know each the plague of his heart” – ὡς ἂν γνῶσιν ἕκαστος ἁφὴν^G860 καρδίας αὐτοῦ; see: 2Ch_6:29); 1Ki_19:5 (next2: awaking); 1Ki_19:7; 2Ki_13:21 (resurrecting bones!); 2Ki_15:5 (leprous plague); 1Ch_16:22 (Touch not My anointed ones; see: Psa_105:15); 2Ch_3:11 (These2: Angel/ Cherub Wings; see Is Sticking the Same as Yoking?); 2Ch_3:12 (not in most LXX); 2Ch_6:29 (plague of his own LXX: sickness (ἁφὴν) MT: sorrow; see: 1Ki_8:38); Job_1:11 (ἅψαι – devil); Job_1:12 (ἅψῃ – God); Job_1:19 (ἥψατο – “caught the four corners of the house”); Job_2:5 (ἅψαι his flesh and bones); Job_4:5 (pain touched you); Job_5:19 (harm); Job_19:21 (hand of Lord); Job_20:6 (Sacrifice touch heaven); Job_31:7 (bribes); Psa_104:32 (God Lighting A Fire); Psa_105:15 (see: 1Ch_16:22); Psa_144:5 (God Lighting A Fire); Pro_6:29 (no guiltlessness with A Married Woman!); Pro_9:17 (stolen waters; see: A Married Woman!); Isa_6:7 (cleansing coal); Isa_52:11 (no unclean thing…from the midst of her); Jer_1:9 (inserting prophecy); Jer_4:10 (sword to soul); Jer_4:18 (bitterness of punishment to your heart); Jer_12:14 (the evil neighbors that touch My inheritance [will succeed in dispossessing Israel]); Jer_48:9 (hit with a plague); Jer_48:32 (judgment reaching cities); Lam_4:14 (clothing touching blood); Lam_4:15 (no unclean thing… see: No Human Touch when already fire); Eze_17:10 (The Modifying Burn of Hot Wilderness Wind); Eze_24:5 (selected for slaughter); Eze_41:6 (τοῖς ἐπιλαμβανομένοις vs. μὴ ἅπτωνται – when measuring walls of house); Eze_42:14 (common people unto holy garments); Dan_8:5 (a hovering goat); Dan_8:18 (rest of Daniel: heavenly touch); Dan_9:21; Dan_10:10; Dan_10:16; Dan_10:18; Mic_1:9 (from one place to another); Hag_2:12 (holy meat); Hag_2:13 (defiled person); Zec_2:8 (one that touches the apple of His eye); Mat_8:3 (healing/cleansing); Mat_8:15 (anti-fever); Mat_9:20 (no more blood); Mat_9:21 (garment/tassel); Mat_9:29 (eyes); Mat_14:36 (mass-healing/garment/tassel); Mat_17:7 (comfort, in front of God); Mat_20:34 (eyes); Mar_1:41 (compassion/healing/cleansing); Mar_3:10 (mass-healing); Mar_5:27 (garment/tassel); Mar_5:28 (same); Mar_5:30 (Jesus knew power transferred); Mar_5:31 (disciples on crowd); Mar_6:56 (mass-healing/garment/tassel); Mar_7:33 (ears/tongue); Mar_8:22 (blind); Mar_10:13 (children); Luk_5:13 (healing/cleansing); Luk_6:19 (power/healing going out); Luk_7:14 (coffin); Luk_7:39 (Grateful Feet Washing Mistaken for One-Way (Sticky) Touching); Luk_8:16 (Lighting A Lamp); Luk_8:44 (garment/tassel); Luk_8:45 (Jesus knew power transferred…disciples); Luk_8:46 (same); Luk_8:47 (woman admits); Luk_11:33 (Lighting A Lamp); Luk_12:49 (Kindling a Divine Fire!); Luk_15:8 (Lighting A Lamp); Luk_18:15 (infants); Luk_22:51 (ear); Luk_22:55 (Lighting A Fire); Joh_20:17 (Question of Premature Safe Touching); Act_28:2 (Lighting A Fire); Act_28:3 (snake bite; see Lighting A Fire); 1Co_7:1 (Touching a Woman); 2Co_6:17 (come out… be clean from sin); Eph_4:16 (The Modifying Touch Does Produce a “Joining” of a Joint!); Col_2:19 (same); Col_2:21 (Prohibitions on Morally Indifferent Touching); Jas_3:5 (Lighting A Fire… and more); 1Jn_5:18 (devil’s modification of evil upon a person);

Read all:

·Lev_11:1 – CH 15

·Is Sticking the Same as Yoking? Refs & context

·Passages below (inserting Greek)

Defining Highlights For the Modifying Touch

These are mostly passages that I found from this research that I had not previously compiled. I eventually hope to compile these passages with the many other important and defining passages on touching, fornication, morality, and cleanness.

Lighting A Lamp

Luk_8:16 CAB "No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, so that those who enter may see the light.

Luk_11:33 CAB "No one, having lit a lamp, puts it in a secret place or under a basket, but on a lampstand, so that those who come in may see the light.

Luk_15:8 CAB "Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house, and search carefully until she finds it?

Although it is good to light a lamp with a modifying touch, it is not good to light a person romantically outside of marriage with such a touch.

Lighting A Fire

Luk_22:55 CAB Now when they had lit a fire in the midst of the courtyard and sat down together, Peter sat in their midst.

Act_28:2 CAB And the natives were showing us extraordinary kindness; for having kindled a fire they accepted us all into their society, because of the rain which had begun, and because of the cold. 3 But when Paul had gathered a large bundle of sticks and put them on the fire, a viper having come out because of the heat, fastened on his hand.

Jas_3:5-6 CAB Even so the tongue is a small member and it boasts great things. See *how great a forest a little fire kindles [ὀλίγον πῦρ ἡλίκην ὕλην ἀνάπτει]! 6 And the tongue is a fire [πῦρ], *a [the] world of iniquity [unrighteousness] [* ὁ κόσμος τῆς ἀδικίας]. Thus the tongue is set [καθίσταται] among our members, as that which defiles the whole body, and sets on fire [φλογίζουσα – flames] the course of nature [γενέσεως]; and it is set on fire [φλογιζομένη – flamed] *by hell [* ὑπὸ τῆς γεέννης – under the Gehenna (i.e. the second (eternal) hell)].

Angel Lighting A Fire – How the Modifying Touch Directly Relates to Setting on Fire

Jdg_6:21 CAB And the Angel of the Lord stretched out [ἐξέτεινεν] the end [τὸ ἄκρον] of the rod that was in His hand [ἐν χειρὶ αὐτοῦ], and touched [in a modifying way (ἥψατο – a grammatical version/ “lemma” of ἅπτομαι, G680)] the flesh and the unleavened bread; and *fire came up out of the rock [* πῦρ ἐκ τῆς πέτρας], and consumed [κατέφαγεν] the flesh and the unleavened bread, and the Angel of the Lord vanished from his sight.

God Lighting A Fire

Psa_104:32 CAB who looks upon the earth, and makes it tremble; who touches the mountains, and they smoke.

Psa_144:5 CAB O Lord, bow Your heavens, and come down: touch the mountains, and they shall smoke.

Kindling a Divine Fire!

Luk_12:49 CAB "I came to cast [throw] fire to [upon] the earth, and how I wish it were already kindled [ἀνήφθη ^G381 – Lexical: ἀνάπτω – i.e. thoroughly modified with touch on up into burning]!

Luk_12:49 Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί θέλω εἰ ἤδη ἀνήφθη ^G381;

(also see the rest of the context, including Luk_12:51, etc.)

No Human Touch to Ignite Where Fiery Judgment Has Already Fallen on Sin

Lam_4:15 CAB ( ס ) SAMECH. Depart from the unclean ones; call them: depart, depart, touch them not: for they are on fire, yea, they stagger. Say among the nations, They shall no more sojourn there.

Touching a Woman

1Co_7:1-2 CAB Now concerning the things of which you wrote to me: It is good for a man not to touch a woman [(in a sexually) modifying way]. 2 Nevertheless, to avoid fornication, let each man have his own wife, and let each woman have her own husband.

· This modifying touch in lawful marriage is the counterpart to the unlawful sticking of fornication eluded to here (by the word ‘touch’) and explicitly mentioned in chapter six (both ch 6 and ch 7 refer to the prostitute/prostitution. Ch 6 says ‘stick’, but ch 7 says ‘touch’, which is a synonym for the same ‘sticking’ mentioned in ch 6).

· Big and Defining Point: it is clear from all of these very detailed linguistic considerations that, in a lawful marriage, not only does a man initially stick to his woman by a necessary covenant to establish the couple as lawful spouses, but he also continues to stick with her experientially throughout all the days of their marriage together by repeated sexually modifying touches.

· I am sure many people already understand this intuitively, but it is still absolutely vital to establish these things morally in order to hold each other accountable to the definitions and boundaries of absolute truth!

· A man must not only stick by a necessary, preceding covenant for the sake of morality and lawfulness, but he must also continue to stick physically so that he might agree with the creation of God and reinforce this divine covenant on earth by his own will and even his very own hands.

· A man is commanded to never stop modifying his wife’s sexuality with clinging, sticky touches throughout all of the seasons of his life (with very temporary fasting being the only possible exception).

· If a man ever even thinks about leaving his wife or seeks to remain away from her, then it is clear that he hates God who said “a man shall be stuck to his woman…”.

>> I need to include ‘word-sticking’ – the heart felt gluing of the souls!

>> this sticking reaches all the way to the soul… even by words!

A Married Woman!

Pro_6:29 CAB So is he that goes in to a married woman; he shall not be held guiltless, neither anyone that touches her.

Pro 9:13-18 CAB A foolish and bold woman, who knows not modesty, comes to want a morsel. 14 She sits at the doors of her house, on a seat openly in the streets, 15 calling to passers by, and to those that are going right on their ways; 16 saying, Whoever is the most senseless of you, let him turn aside to me; and I exhort those that want prudence, saying, 17 Take [ἅψασθε – touch in a modifying way (remember: physical sticking!); (not in MT–except by implication)] and enjoy secret bread, and the sweet water of theft. 18 But he knows that mighty men die by her, and he falls in with a snare of hell. (9:18A) But hasten away, do not delay in the place, neither fix your eye upon her; (9:18B) for thus shall you go through strange water; (9:18C) but abstain from strange water, and do not drink from a strange fountain, (9:18D) that you may live long, and years of life may be added to you.

Grateful Feet Washing – A Non-Sexual Modifying Touch

A woman’s reasonable Cross-gender Feet sticking does not inherently defile, but we still can sort of indirectly learn about purity through one man’s mistake

Luk_7:39 CAB Now when the Pharisee who had invited Him saw this, he spoke within himself, saying, "This Man, if He were a prophet, would know who and what sort of woman this is who touches Him, for she is a sinner."

(See powerful context)

>> This Pharisee assumed a One-Way (Sticky) touch (that she had the wrong motives)

Jesus clarified that truth was actually being accomplished and that His feet indeed were still a safe zone for her who was righteously showing adoration without any bit of defilement.

Although this Pharisee (Simon) was wrong in his understanding of her ‘hidden motives’, this still shows the concept of (hidden) one-way sticking when people are defiled and immoral. i.e. the basis of this possibility shows that even when the safe zones are being observed, we might say, ‘to the defiled…nothing is pure’, and a seductress should not even touch the safe-zone of the feet. i.e. ‘flee youthful lusts’ (2Ti_2:22) with your feet, and even the normal cross-gender interactions of people must be shunned when evident sin is let loose.

Also note that Simon does not complain about ‘where she touched Him’ (since moral societies insist that ‘feet’ are the only place a woman can touch a man like this outside of marriage) but Simon is worried rather about her hidden character when she touches Him. Simon ought not to have judged what he could not see, but since his concern was plausible, through his error he actually shows us what we do not know in our culture.

>> Before Jesus can correct us, ironically, we need to first at least rise to the point of Simon who knew this basic reality was possible.

Was Simon’s error that he had the wrong idea of the safe zones, or rather that he simply had the wrong idea about the cleansing of attraction to truth? Complacent lawlessness makes us despise the reasonable justice of heralding the worship of truth before all men.

what sort of woman to a holy rabbi/prophet

The Modifying Touch Produces a “Joining” of a Joint!

Eph_4:16 CAB from whom the whole body, being fitted and held together [συναρμολογουμενον και συμβιβαζομενον] by what every joint [ἁφῆς (G860), from ἅπτομαι (G680)] supplies, according to the working of the measure of each individual part, causes the growth of the body for the edification of itself in love.

Col_2:19 CAB and not holding fast to the Head, from whom all the body, supported and joined together by joints and ligaments, grows with the growth of God.

Now compare the immediate context of: Prohibitions on Touching

Could we say: God’s assembly is truly made one by the modifying touch of God upon the nations together by faith, and just as it had been unlawful for Jews (such as Peter in Acts 10) to stick to the nations (in the same way as certain foods where not lawful to eat or sometimes to even touch) yet now God has done a very spiritual miracle with both all foods and all nations to make them together in cleanness!

Bad Prohibitions on Morally Indifferent Touching

Col_2:21 CAB "Do not handle, nor taste, nor touch,"

[“Morally Indifferent” is a philosophical term that means that something (such as food) is neither right nor wrong in and of itself.]

The Modifying Burn of Hot Wilderness Wind

Eze_17:10 CAB And behold, it thrives; shall it prosper? Shall it not wither as soon as the east wind [i.e. from the Arabian wilderness] touches it? It shall be withered together with the growth of its shoots.

“Hand” Involvement

1Sa_6:9 CAB And you shall see, if it shall go the way of its coasts along by Beth Shemesh, He has brought upon us this great affliction; and if not, then shall we know that His hand has not touched us, and this has happened to us by chance.

Also See Job examples

Wings

Angel/ Cherub Wings; see Is Sticking the Same as Yoking?

The Question of Premature Safe Touching

Joh_20:17 CAB Jesus said to her, "Do not cling to Me, for I have not yet ascended to My Father; but go to My brothers and say to them, 'I am ascending to My Father and your Father, and to My God and your God.' "

Does this help illustrate (and answer) what Jesus was saying?:

Act_28:3 CAB But when Paul had gathered a large bundle of sticks and put them on the fire, a viper having come out because of the heat, fastened on his hand.

i.e. Jesus did not want them to touch/ ‘fasten’ to Him yet…

Fastened/ Yoked

…7/10/16

>> Add: "tragically misleading inaccuracy" draw out that that is tragic to misrepresent the 2 words the same (joined / fastened)

What exactly is it that ‘man must not put space between’? – We are hoping to get a more specific idea by all of this research. Most translations have done a terrible job representing this passage, and made it nearly impossible for people to see the distinction that Jesus made when talking about these things.

Yoke Pertains to Family

Deu_7:13; Deu_28:4; Deu_28:18; Deu_28:51; Jdg_6:15; Psa_8:7; Pro_14:4; Isa_30:24;

Yoke In The Targums!!!

>>>!!!

Explanations

For those who are already content in simply receiving Jesus’ phrase as “fastened” or “yoked” throughout the main body of the book, we may not need much explanation here, and such readers are free to skip this point or simply skim through it as needed. But I have summarized a great amount of research here in this point for readers who can perceive a need to more thoroughly understand this term, and desire to become more familiarized with the involved implications of the imagery Jesus is alluding to.

Note: There are at least two basic “stem forms” [ζεῦ- (dzeu); ζυγ- (dzug)] [ζευ ζυγ] that get commonly used in Greek behind the word “fasten” or “yoke” and I have basically documented every occurrence of each of them in the Greek Old and New Testaments. >>! Some of this research is presented below. In doing this I have included references from the Deuterocanonical Books because they are included in the LXX and used by the New Testament, and I have also considered a number of other “extra” books that are often included with copies of the LXX since they also can help shed some light on the meaning of these terms (for more on this see the Bibliography).

Here is a brief summary of all of the research I did, especially including a significant variety of related Greek words spread over more than >>! 145~147 verses throughout the Greek Old and New Testaments, all of which may give some idea of the connotations associated with this terminology Jesus uses when describing being fastened together with a spouse in marriage:

Different Varieties

Greek Words that Pertain to being “fastened” or “Yoked”

In Greek this includes: “ζεῦ-”(dzeu) and “ζυγ-”(dzug) words:

ἑτεροζυγέω (G2086 – differently fastened/ yoked); ζεῦγος (G2201 – the main verb: to fasten/ yoke); ζευκτηρία (G2202 – someone or something that fastens, like a rope or band); ζυγός (G2218 – a fastener/ yoke; compare ALS p. 259); σύζυγος (G4805 – Php_4:3 “yokefellow” (KJV)); ὑποζύγιον (G5268 – under a yoke); [Also: W.S. says G2201 is from: zeúgnumi; compare: ὑποζώννυμι (G5269; comapre ALS p. 259)];

There are also words like: ἀναζυγή (anadzugē) and ἀναζευξάτωσαν (anadzeuxatōsan) – and although these have no Strong’s number assigned to them, they are related terms used frequently in the LXX for “unfastening” (lit up-fastening) and or “unyoking” (lit up-yoking); it seems that they are speaking of the cords that bind the tents, and by immediate extension, the people, to the ground in a certain location for a certain amount of time. where you are "tied" down to frequently indicates where you are staying/ abiding temporarily – you can always unfasten/ unyoke and go, and it usually speaks of a geographical location (Other LXX words without strong’s numbers include words like: βοοζύγιον – ox yoke (Sir_26:7; see ALS p. 101) and ἐπιζεύξαντες – fasten upon (2Ma_2:32))

Every Greek Occurrence

(1) Things that can be fastened and unfastened (lit up-fastened) – using “ζευ-” (dzeu)

Gen_46:29 (chariots); Exo_14:6 (chariots); Exo_14:15 (ἀναζευξάτωσαν – people up-fastened (or unyoked) to travel after having settled to live in one locality for a while); Exo_40:36 [also see v. Exo_40:37-38] (people up-fastened (or unyoked) in preparation for travel [in v. Exo_40:36 this has both the word “ανεζευγνυσαν” with “συν” following]; also: απαρτια – stuff ALS p. 54); Lev_5:11 (pigeons); Jdg_17:10 (clothing); Jdg_19:3 (donkeys; [this ref repeated below]); Jdg_19:10 (donkeys; [this ref repeated below]); 1Sa_6:7 (cows); 1Sa_6:10 (cows); 2Sa_16:1 (donkeys [compare v. 2Sa_16:2]); 2Sa_20:8 (a dagger); 1Ki_18:44 (a chariot); 1Ki_19:19-21 (cattle); 2Ki_5:17 (donkeys); 2Ki_9:21 (chariots); 2Ki_9:25 (chariots); Job_1:3 (cattle); Job_1:14 (cattle); Job_42:12 (cattle); Isa_5:10 (cattle); Eze_1:11 (wings); Eze_1:23 (wings); *{Jdt_7:1-2 (ἀναζευγνύειν – up-fastened (or unyoked)); Jdt_7:7 (camp/ stationed locality – i.e. where a man was staying); Jdt_10:17 (παρέζευξαν αὐτῇ – fig. fastening/ “accompanying” next to (παρέ – not upon) a woman); Jdt_15:11 (ἔζευξεν – a cart); Jdt_16:20-21 (ἀνέζευξεν – up-fastening (or unyoking) from a city [Jerusalem]); 1Ma_1:15 (yoked/ fastened to the nations in apostasy); 1Ma_11:22 (ἀναζεύξας); 1Ma_12:32 (ἀναζεύξας); 2Ma_2:32 (ἐπιζεύξαντες – fastened upon); 2Ma_5:11 (ἀναζεύξας); 2Ma_12:29 (ἀναζεύξαντες); 2Ma_13:26 (ἀνέζευξεν εἰς Ἀντιόχειαν – A man is unfastened from his location so that he returns into a city); 2Ma_14:16 (ἀναζεύξας); [3Ma_7:16 (απολαυσιν^G619 [enjoyed]…ανεζευξαν [returned]); 4Ma_4:22 (ανεζευξεν [marched]); 1 Esdras 2:25 (αναζευξαντες [relocating]); 1 Esdras 8:60 (αναζευξαντες [relocating])]} Mat_19:6 (fig. people); Mar_10:9 (fig. people); Luk_2:24 (pigeons as in Lev_5:11); Luk_14:19 (cattle); Act_20:13 (a ship); Act_27:40 (a ship);

(2) Things that can be fastened and unfastened (lit up-fastened) – using “ζυγ-” (dzug)

Mostly including things like “weights”/ “scales,” “cattle,” (ect.)

Gen_27:40; Gen_36:24; Exo_4:20; Exo_9:3; Exo_20:10; Exo_20:17; Exo_22:9-10 (under a yoke (G5268)); Exo_22:30; Exo_23:4; Exo_23:5; Exo_23:12; Exo_34:20; Exo_40:38 [also see v. Exo_40:36-37] (ἀναζυγαῖς – all their ‘unfastening’ journeys); Lev_19:19; Lev_19:35; Lev_19:36; Lev_26:13; Num_19:2; Deu_5:14; Deu_5:21; Deu_21:3; Jos_6:21; Jos_7:24; Jdg_1:14; Jdg_5:10; (Jdg_19:3; Jdg_19:10 – some LXX texts have ζυγ- (dzug) words here & some don’t); Jdg_19:21; Jdg_19:28; 2Sa_16:2 [compare v. 2Sa_16:1]; 1Ki_7:6 (fastening/ yoking the beams of a house together); 2Ch_10:4; 2Ch_10:9; 2Ch_10:10; 2Ch_10:11; 2Ch_10:14; 2Ch_28:15; Job_6:2; Job_24:3; Job_31:6; Job_39:10; Psa_2:3 (perverts who do not want to be restricted by the fastener/ yoke of God's laws); Psa_62:9; Pro_11:1; Pro_16:11; Pro_20:23; Isa_5:18 (dragging sins, fastened along with them); Isa_9:4; Isa_10:27; Isa_14:5; Isa_14:25; Isa_14:29; Isa_40:12; Isa_40:15; Isa_46:6; Isa_47:6; Jer_2:20 (LXX and MT say the opposite here); Jer_5:5 (men that break God’s righteous fasteners/ yokes – MT & LXX); Jer_27:8; Jer_27:11; Jer_28:2; Jer_28:4; Jer_28:11; Jer_28:14; Jer_30:8; Jer_32:10; Lam_3:27; Eze_5:1; Eze_34:27; Eze_41:26 (the fastening/ yoking together of a house); Eze_45:10; Dan_5:27; Dan_8:25; Hos_12:7; Amo_8:5; Mic_6:11; Zep_3:9 (ὑπὸ ζυγὸν – under one yoke/ fastener to serve God); Zec_9:9 (ὑποζύγιον – under-yoke/ fastener); {Sir_21:25; Sir_28:19; Sir_28:20; Sir_28:25; Sir_33:26/ Sir_33:27; Sir_40:1; Sir_42:4; Sir_51:26; 1Ma_8:18; 1Ma_8:31; 1Ma_13:41; 2Ma_9:2 (they made the enemy not able to stay fastened/ yoked there) [3Ma_4:8 (συνζυγεις); 3Ma_4:9 (ζυγοις – of the boat); 1 Esdras 5:42 (υποζυγια [animals under the yoke]); Psalm of Solomon – 85 7:9 (υπο ζυγον σου τον αιωνα – under your [God’s] yoke forever); 85 17:30 (υπο τον ζυγον αυτου – (the nations) under that of your yoke)]}; Mat_11:29-30; Mat_21:5; Act_15:10; 2Co_6:14; Gal_5:1; Php_4:3 (σύζυγε γνήσιε – the mysterious singular expression: “true yokefellow” – this word is related to the phrase Jesus’ used in Mat_19 & Mar_10, but it is used in a spiritual sense in Philippians rather than a “marital” sense, as in the Gospels); 1Ti_6:1; 2Pe_2:16; Rev_6:5;

Every Ref – Before Sorting

132 refs in the LXX

(Not yet including the additional refs from e-Sword)

> Number of refs it missed, but e-Sword found: __ –– got to sort out the info below to determine this

Gen_27:40; Gen_36:24; Gen_46:29; Exo_4:20; Exo_9:3; Exo_14:6; Exo_14:15; Exo_20:10; Exo_20:17; Exo_22:8; Exo_22:9; Exo_22:29; Exo_23:4; Exo_23:5; Exo_23:12; Exo_34:20; Exo_40:36; Exo_40:37; Exo_40:38; Lev_5:11; Lev_19:19; Lev_19:35; Lev_19:36; Lev_26:13; Num_19:2; Deu_5:14; Deu_5:21; Deu_21:3; Jos_6:21; Jos_7:24; Jdg_1:14; Jdg_19:3; Jdg_19:10; 1Sa_6:7; 1Sa_6:10; 2Sa_16:1; 2Sa_16:2; 2Sa_20:8; 1Ki_7:43; 1Ki_18:44; 1Ki_19:19; 1Ki_19:21; 2Ki_5:17; 2Ki_9:21; 2Ki_9:25; 2Ch_10:4; 2Ch_10:9; 2Ch_10:10; 2Ch_10:11; 2Ch_10:14; 2Ch_28:15; Job_1:3; Job_1:14; Job_6:2; Job_24:3; Job_31:6; Job_39:10; Job_42:12; Psa_2:3; Psa_61:10; Pro_11:1; Pro_16:11; Pro_20:23; Isa_5:10; Isa_5:18; Isa_9:3; Isa_10:27; Isa_14:5; Isa_14:25; Isa_14:29; Isa_40:12; Isa_40:15; Isa_46:6; Isa_47:6; Jer_2:20; Jer_5:5; Jer_34:8; Jer_34:11; Jer_35:2; Jer_35:4; Jer_35:11; Jer_35:14; Jer_37:8; Jer_39:10; Lam_3:27; Eze_1:11; Eze_1:23; Eze_5:1; Eze_34:27; Eze_41:26; Eze_45:10; Hos_12:8; Amo_8:5; Mic_6:11; Zep_3:9; Zec_9:9; Jdt_7:1; Jdt_7:2; Jdt_7:7; Jdt_10:17; Jdt_15:11; Jdt_16:21; Sir_21:25; Sir_26:7; Sir_28:19; Sir_28:20; Sir_28:25; Sir_33:27; Sir_40:1; Sir_42:4; Sir_51:26; 1Ma_1:15; 1Ma_8:18; 1Ma_8:31; 1Ma_11:22; 1Ma_12:32; 1Ma_13:41; 2Ma_2:32; 2Ma_5:11; 2Ma_9:2; 2Ma_12:29; 2Ma_13:26; 2Ma_14:16; 3Ma_4:8; 3Ma_4:9; 3Ma_7:16; 4Ma_4:22; 1 Esdras 2:25; 1 Esdras 5:42; 1 Esdras 8:60; Psalm of Solomon – 85 7:9; 85 17:30;

16 refs in the GNT

I used e-Sword in this case because it works a little better for the GNT than the LXX

Mat_11:29; Mat_11:30; Mat_19:6; Mat_21:5; Mar_10:9; Luk_2:24; Luk_14:19; Act_15:10; Act_20:13; Act_27:40; 2Co_6:14; Gal_5:1; Php_4:3; 1Ti_6:1; 2Pe_2:16; Rev_6:5;

Extra Info – Before Sorting

Greek (& some English) Text for the ‘Less Common’ Books

3Ma_4:8 (συνζυγεις) – see below for complete text

3Ma_4:9 (ζυγοις) – see below for complete text

3Ma_7:16 (ανεζευξαν) – see below for complete text

4Ma_4:22 επειδη γαρ πολεμων ην κατ' αιγυπτον πτολεμαιω ηκουσεν τε οτι φημης διαδοθεισης περι του τεθναναι αυτον ως ενι μαλιστα χαιροιεν οι ιεροσολυμιται ταχεως επ' αυτους ανεζευξεν [marched]

4Ma_4:22 Brenton For being at war with Ptolemy in Egypt, he heard *that on a report [* τε οτι φημης] of his death being spread abroad, the inhabitants of Jerusalem had exceedingly rejoiced, and he quickly marched [ανεζευξεν] against them

The same passage is in slightly different locations:

1 Esdras 2:25 τοτε αναγνωσθεντων των παρα του βασιλεως αρταξερξου γραφεντων ο ραουμος και σαμσαιος ο γραμματευς και οι τουτοις συντασσομενοι αναζευξαντες κατα σπουδην εις ιερουσαλημ μεθ' ιππου και οχλου παραταξεως ηρξαντο κωλυειν τους οικοδομουντας

1 Esdras 2:30 Brenton Then king Artaxerxes his letters being read, Rathumus, and Semellius the scribe, and the rest that were *in commission with them [* συντασσομενοι], removing [αναζευξαντες] in haste toward Jerusalem with a troop of horsemen and a multitude of people in battle array, began to hinder the builders; and the building of the temple in Jerusalem ceased until the second year of the reign of Darius king of the Persians.

>> This is only briefly repeated below in Greek

1 Esdras 5:42 καμηλοι τετρακοσιοι τριακοντα πεντε και ιπποι επτακισχιλιοι τριακοντα εξ ημιονοι διακοσιοι τεσσαρακοντα πεντε υποζυγια [animals under the yoke] πεντακισχιλια πεντακοσια εικοσι πεντε

1 Esdras 5:43 Brenton Four hundred thirty and five camels, seven thousand thirty and six horses, two hundred forty and five mules, five thousand five hundred twenty and five *beasts used to the yoke [υποζυγια – under the yoke].

1 Esdras 8:60 και αναζευξαντες απο του ποταμου θερα τη δωδεκατη του πρωτου μηνος εισηλθομεν εις ιερουσαλημ κατα την κραταιαν χειρα του κυριου ημων την εφ' ημιν και ερρυσατο ημας επι της εισοδου απο παντος εχθρου και ηλθομεν εις ιερουσαλημ

1 Esdras 8:61 Brenton And from the river Theras we departed [αναζευξαντες] the twelfth day of the first month, and came to Jerusalem by the mighty hand of our Lord, which was with us: and from the beginning of our journey the Lord delivered us from every enemy, and so we came to Jerusalem.

Psalm of Solomon – 85 7:9 και ημεις υπο ζυγον σου τον αιωνα και μαστιγα παιδειας σου

Psalm of Solomon – 7:9 WCAT* (9) But we (shall be) *under Thy yoke [υπο ζυγον σου] for ever,

And (under) the rod of Thy chastening.

Psalm of Solomon – 85 17:30 και εξει λαους εθνων δουλευειν αυτω υπο τον ζυγον αυτου και τον κυριον δοξασει εν επισημω πασης της γης και καθαριει ιερουσαλημ εν αγιασμω ως και το απ' αρχης

Psalm of Solomon – 17:30 WCAT* 32 (30) And he shall have the *heathen nations [* λαους εθνων – people (of the) nations; lit. nations people] to serve him *under his yoke [* υπο τον ζυγον αυτου];

* Edited and slightly adapted by George Lyons  for the  Wesley Center for Applied Theology at Northwest Nazarene University

Copyright 2000 by the Wesley Center for Applied Theology

Text may be freely used for personal or scholarly purposes or mirrored on other web sites, provided the notice below the horizontal line is left intact. Any use of this material for commercial purposes of any kind is strictly forbidden without the express permission of the Wesley Center at Northwest Nazarene University, Nampa, ID 83686. Contact the webmaster for permission or to report errors.

http://www.ecmarsh.com/lxx/III%20Maccabees/index.htm

http://www.earlyjewishwritings.com/3maccabees.html

http://en.wikipedia.org/wiki/3_Maccabees

Not in e-Sword

Sir_26:7; [could this be Sir_33:26?]

Not in Unbound Bible

Dan_5:27 (different source text);

Dan_8:25 (different source text);

Jdg_17:10;

Jdg_19:21;

Jdg_19:28;

Jdg_5:10;

Jdt_16:20-21 (double check in both?);

Sir_33:26; [could this be Sir_26:7?]

Renumbered

1Ki_7:6; 1Ki_7:43;

Exo_22:30; Exo_22:29;

Exo_22:9-10; Exo_22:8;

--------------- Exo_22:9;

Hos_12:7; Hos_12:8;

Isa_9:4; Isa_9:3;

Jer_27:11; Jer_27:8; Jer_28:11; Jer_28:14; Jer_28:2; Jer_28:4; Jer_30:8; Jer_32:10;

Jer_34:11; Jer_34:8; Jer_35:11; Jer_35:14; Jer_35:2; Jer_35:4; Jer_37:8; Jer_39:10;

Psa_62:9; Psa_61:10;

“Together” Words

Important Definitions

ALS p. 516; 520 [521]; 506; 508; 509;

“συγγίνομαι to have sexual intercourse with…” (ALS p. 506)

[συγγινομαι]

Neither this nor any of its forms seem to be in the entire LXX & GNT as far as I have found so far, but the fact that ALS includes it implies that it should be in at least one of the books?

“σύγκοιτος -ου bedfellow (or wife)” (ALS p. 508)

[συγκοιτος -ου]

Only here:

Mic_7:5 CAB Trust [καταπιστεύετε] not in friends [φίλοις], and *confide [lit. hope] not in [upon] [* μὴ ἐλπίζετε ἐπὶ] guides: beware of your wife [ἀπὸ τῆς συγκοίτου σου – lit. from the one female-bed-together-er (with) you, or, from the woman that sleeps with you] so as not to commit anything to her.

“σύγκολλάω to glue together…” something (ALS p. 508)

[συγκολλαω]

Sir_22:9 [Sir_22:7 KJVA] – ‘gluing together potshards’

“συζεύγνυμι” yoked together (compare ALS p. 509)

[συζευγνυμι]

I do not know why they associated this with the LXX, since the only place with “συζ-” seems to be Php_4:3

“συζώννυμι A: to gird sb [τινα]; M: to gird up (one’s armor) [τι]” (ALS p. 509)

Note: τινα/ τι = ‘something’

[συζωννυμι]

Others:

Num_32:11-12 CAB Surely these men who came up out of Egypt from twenty years old and upward, who know good and evil, shall not see the land which I swore to give to Abraham and Isaac and Jacob, for they have not *closely followed [* συνεπηκολουθησαν – follow-glued-together-upon] after Me; 12 except Caleb the son of Jephunneh, who was set apart, and Joshua the son of Nun, for they *closely followed [* συνεπηκολουθησεν – follow-glued-together-upon] after the Lord.

2Ma_2:6 KJVA And some of those that followed [συνακολουθουντων – were glued together (with); (ALS 518)] him came to mark the way, but they could not find it.

Focusing on “Together” “Fastened”

This is the specific language Jesus used for “fastened together”

ζυγ συν ζυγ συμ

24 Refs

Exo_22:10 [Exo_22:9]; Exo_23:4; Exo_23:5; Lev_26:13; Num_19:2; Pro_16:11; Isa_14:5; Isa_14:29; Isa_46:6 (συμ in Unbound Bible); Jer_2:20; Jer_5:5; Jer_28:2 [Jer_35:2]; Jer_28:4 [Jer_35:4]; Jer_28:11 [Jer_35:11]; Jer_30:8 [Jer_37:8]; Eze_34:27; Dan_8:25 (not in O.G./ Unbound Bible); {1Ma_8:31 (συμ in Unbound Bible); 2Ma_9:2; 2Ma_13:26; [3Ma_4:8]} 2Co_6:14; Php_4:3;

ζευ συν

9 OT refs; 2 NT refs

Gen_46:29; Exo_14:6; Exo_40:36; Jdg_19:3; Eze_1:11; Eze_1:23; 2Ma_13:26; 3Ma_7:16; 1 Esdras 2:25; Mat_19:6; Mar_10:9;

Greek Text for the ‘Less Common’ Books

See: “3rd Maccabees Shows that the Together Yoke Pertains to Cohabitation” for the compete Greek Text

3Ma_7:16 αυτοι δε οι μεχρι θανατου τον θεον εσχηκοτες παντελη σωτηριας απολαυσιν^G619 [enjoyed] ειληφοτες ανεζευξαν εκ της πολεως παντοιοις ευωδεστατοις ανθεσιν κατεστεμμενοι

3Ma_7:16 Brenton They themselves having held fast their God unto death, and having enjoyed [απολαυσιν^G619] a full deliverance, departed [ανεζευξαν] from the city garlanded with sweet-flowered wreaths of every kind. Uttering exclamations of joy, with songs of praise, and melodious hymns they thanked the God of their fathers, the eternal Saviour of Israel.

1 Esdras 2:25 τοτε αναγνωσθεντων των παρα του βασιλεως αρταξερξου γραφεντων ο ραουμος και σαμσαιος ο γραμματευς και οι τουτοις συντασσομενοι αναζευξαντες κατα σπουδην εις ιερουσαλημ μεθ' ιππου και οχλου παραταξεως ηρξαντο κωλυειν τους οικοδομουντας

Mat 19 – From Betrothal to Being Fastened Together – The Significance of the Yoke

>> Make most or all statements "fastened"/ "yoked together"

>> standardize italics within terms

This may seem obvious at First, but in the end it Becomes extremely Critical and Helpful

>> in this point it may at first seem that we are going into way more discussion than necessary and showing a lot of fine confirming details to show a very simple point: when Jesus said don't separate, He was actually talking about people who were together - and it is because The Yoke )

>> But although it may seem like unnecessary amounts of detail at first, yet, when all is said and done, if we will have understanding we can be assured that these details confirm some very important facts for a solid basis to understanding the critical context for the exception clause.

Most people consider being glued or joined together into one flesh as the same thing as being yoked together, and this can have drastic effects on our understanding of the one flesh covenant. Did you know that when you consider the original Greek and the Scriptural and historical context of being yoked together, and compare it to the phenomena of God gluing two people into one flesh, it is certain that these two terms actually speak of two particularly different things? Did you know that recognizing the difference between one flesh and being yoked together can significantly affect what we know and understand about the exception clause in Matthew?

Instead of being complacent with the typical vagueness of irresponsible bible versions and the unawareness of most church people, let us consider more exactly what Jesus actually said so we can be spared from the misunderstandings most people have been subjected to by complacent and sloppy misrepresentations of the Scriptures.

Mat_19:5-6 – What People Usually Misunderstand About One Flesh

Let’s Start By Considering A Sample English bible Version

Mat_19:5-6 WEB …'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 6 So that they are no more two, but one flesh…

When most people read this passage, they understand Jesus to be describing a scene where two people leave their parents, get married, and as a result become one flesh. – And do you know why this statement is so wrong??? Because in the Bible, they never understood a marriage celebration to result in one flesh, but they established a one flesh covenant long before the marriage celebration, so that cohabiting together would be lawful.

A Jewish man did not go off and get married and become one flesh, but he sat down and made a betrothal covenant and then a year later, after becoming one flesh (from the betrothal covenant), he scooped up his woman and had a marriage celebration (or “wedding”).

This might be one of the most difficult things to communicate to westernized society, but Matthew 19:5 is not about marriage, it is about establishing a betrothal covenant that makes two people into one flesh. But a typical church person would probably protest at this point and insist that it says, “a man shall leave his father and mother,” and is this not talking about marriage? How can ‘a man leave his father and mother,’ and become one with his wife and that not be a marriage? How is that referring to a Jewish man making a betrothal covenant? Doesn’t even a Jewish man stay with his father and mother until it’s time to cohabit with his Jewish wife?

It turns out that we have this exact scene recorded in the Words of Jesus:

Joh_14:2-3 CAB In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again and I will receive you unto Myself; so that where I am, there you may be also.

Jesus (geographically) left His Father, was joined to His wife (“the Church”) during communion, and then went away to prepare a place for cohabitation. One Flesh does not mean cohabitation, it means covenant. Do you see that Jesus Himself ‘left His Father’ to be joined to His wife (1Co_6:16-17 CAB For "the two," He says, "shall become one flesh." 17 But he that is joined with the Lord is one spirit with Him.)? And do you not know that the marriage supper has not happened yet??? And if Jesus lived out this pattern for us, how are we going to then take His Words about a man leaving father and mother and being joined to his wife and insert some modern non-Jewish idea of that meaning a wedding?

In the Bible, a man ‘left father and mother,’ and made a betrothal covenant to be joined to his woman, and then went away to prepare a new house so that at the marriage celebration they could begin cohabitation. ‘Leaving father and mother,’ to prepare all these things does not speak of a marriage celebration, but preparing for that great day.

But some will say that Jesus returned to His Father, so how can that parallel Him ‘leaving His father’? In some cases a Jewish man was able to ‘prepare a place’ for his bride by adding an addition onto His father’s house. Because we know Jesus’ Father is not a bad “father-in-law” for us, it is safe for Jesus to “leave Father” only to return to build onto His house for His future cohabitation with his new wife. It seems clear that Jesus is using this particular analogy of leaving Father, but yet, “building onto His Father’s house” in “preparing a place” for His future bride.

From this very clear Spiritual parallel, it is certain that when Jesus describes leaving father and mother to be joined to a wife, Jesus does not refer to a wedding, but to establishing a betrothal covenant. After all, if we have been diligent to pay attention, one flesh is certainly a result of covenant, not a marriage celebration, and we can see that this fits perfect in what is said in Matthew.

>> is this clear enough?

Mat_19:5-6 – What People Usually Misunderstand About the Yoke From English

Let’s Start By Considering A Sample English bible Version

Mat_19:5-6 WEB …'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 6 So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart."

This (mis)representation has huge problems within these verses! When you sit people down to read this passage, what do they typically conclude?

“shall join to” – This seems to indicate that a man actively joins himself to a woman

“What therefore God has joined together” – From this, apparently, when a man joins himself to a woman, God is joining them together into one flesh

“don't let man tear apart” – Apparently man can “tear apart” one flesh, but he is commanded not to

Perhaps the biggest problem with all of this is that it suggests that man can undo, or “tear apart,” the one flesh which God made. This is horribly deceptive, and poses really BIG contextual problems, because Jesus goes on to say that remarriage is adultery. It is clear from this solemn declaration that Jesus considers the one flesh as remaining perfectly intact, to the point that it charges the remarriage with being a sin against the first spouse (that is, “adultery”). Now if we understand one flesh, as something that can be undone by man but Jesus says it is so unbreakable that remarriage is still adultery, even after divorce, then we have definitely gone astray somewhere in our understanding. Let’s proceed by correcting this very bad mistranslation of Mat_19:5-6:

Mat_19:5-6 WEB …'For this cause [ἕνεκεν – i.e. on account of this] a man shall leave his father and mother, and shall join to [προσκολλήθησεται – lit. be passively glued to] his wife; and the two shall become [εἰς – into (usually omitted in English)] one flesh?' 6 So that they are no more two, but one flesh [σὰρξ μία]. What [ὃ – the one] therefore [οὖν – then (which)] God [ὁ Θεὸς – THE ONE God (“ὁ” is usually omitted)] has joined together [συνέζευξεν – fastened/ yoked together], don't let man tear apart [χωριζέτω – separate/ put space between]."

Notice These Things From A Corrected and More Accurate Representation of Mat_19:5-6

·Who is Joining/ Gluing? – The inaccurate and misleading words, “shall join to” (WEB) reverses Jesus’ actual Word [προσκολλήθησεται] and makes it look like the man is actively joining or “gluing” himself to a woman, when the Greek actually allows us to see that a man is passive in the process. The actual Greek shows that the one flesh is a work completely brought about by God, which a man is passive in receiving.

·Glued is Different than Together-Yoked – Although WEB and a number of other versions make both of these verses look like they are talking about “joining,” (“a man…shall join to his wife”/ “What God… has joined together”) yet now we can see that being passively “glued” [προσκολλήθησεται] into one flesh (in v. 5) is actually a completely different term than being fastened together or together-yoked [συνέζευξεν] (in v. 6). Jesus used two different Words here, yet many translations don’t even try to represent their distinctiveness – But what is the difference between these two terms that Jesus had in mind?

·Not “tearing apart,” but Inserting “Geographical Space” – We see that “tear apart” is actually a gross falsification of χωριζέτω (chōrizetō), which speaks of geographical separation (v. 6) which man is commanded not to do, whereas we can see that one flesh (v. 5) speaks of being the same substance. When we see that the prohibition supposedly against ‘tearing apart’ is actually a command to not put space between, we can at least see that all a person can do to one flesh is ‘put space between it.’ Geographical space and the substance of one flesh are naturally two different realms, since it goes without saying that distance cannot change substance. This can help us see why Jesus still says that remarriage is adultery. This is a helpful place to start, but there is much more to this when we go back and more thoroughly consider the word for “fastened together” that can greatly help us understand the rest of this issue.

The Two Geographical Words Contrasted in Mat_19 – Sun vs. Chōris

We saw that being joined or glued into one flesh and being together-yoked are two completely different Words used by Jesus, but to see why they are different, let’s focus in on the together-yoked Word (which most people have wrongly equated with one flesh) and compare this yoking together with the word for the “separation” that we are commanded not to do in this passage:

Greek	συνέζευξεν	ἄνθρωπος	μὴ	χωριζέτω
Pronun-ciation	sunezeuxen	anthropos	mē	chōrizetō
English	has together-yoked	a man (generic)	may not	separate/ put geographical space between

After reading much of the New Testament and some of the Old Testament in Greek, when I first started particularly reading and considering this passage in Greek in more detail, something hit me that I could not ignore: The “together” part of the together-yoke word is “συν” (sun), and I realized that this word is basically a geographical “together” word, just like the “separation” word is a geographical word meaning to “put space between.”

Geographical-Linguistic Examples of Sun and Chōris

· Sun (in Greek) is used in words like “synagogue,” [συναγωγή (sunagōgē) – as in, σύν (sun) + ἄγω (agō)] which means a ‘together place’ (syn or actually, sun) where people are ‘lead’ (agō) into togetherness. [For more, compare Strong’s G4862 (sun) and G71 (agō) > G4863 (the action verb) > G4864 (the noun)]

· Sun is also used in important together words like cohabitation [συνοικέω (sunoikeō) – G4924, lit. house together]

· Sun is also used in many other together words in Greek: G4775/G4776 – sit together; G4779 – call together; G4800 – live together; G4816/G4836/G4871 – gather together; G4877 – meet together; G4895/G4896 – be together; G4898 out of public together; G4801/G4805 yoke together; G4777 G4778 – suffer together
[For more, see Strong's G4771-G4966 (esp. G4771-G4806; G4814-G4945)]

Separation – in more detail

“Separate” (to put geographical space between) [χωριζέτω (chōrizetō) – G5563] is basically a verbal action form of the word for “a field” or “a plot of land” [χώρα (chōra) – G5561]. This means the command not to “separate” more or less means to not “field” your spouse. Both of these words come from an even more basic word, “χάσμα” (chasma), which is where we get our word “chasm.” Even most English speakers can recognize that a “chasm” speaks of an expansive space of separation, which is exactly what Jesus is commanding a man not to do to his woman. It is clear from this that separation in this case speaks of a geographical area between two people that makes them geographically “separated.” This is NOT “tearing one flesh apart,” but it is putting space between two people.

The Sun in “Yoked Together” – in more detail

>> in the parallel passage for this same scene, the word sun is used to describe people coming together (Mar_10:1)

When I realized that the yoking together concept (sunezeuxen) was a geographical concept, I finally realized that it was not speaking of something of substance (i.e. one flesh) but it was actually a word for two people being together in the same place and it was being contrasted with the word for people being in two different places by geographical separation (chōrizetō). It’s not just that He made them the same substance, but that He made them to be in the same location as well. – that’s what Sun means! Jesus was contrasting being together (sun), under a yoke, vs. being apart (chōrizetō) (separated with geographical space):

Mat_19:6 WEB …What [ὃ – the one] therefore [οὖν – then (which)] God [ὁ Θεὸς – the one God (“ὁ” is usually omitted)] has joined together [συνέζευξεν – fastened/ yoked together], don't let man tear apart [χωριζέτω – separate/ put space between]."

As unexpected as it was for me to find this, sun and chōris are actually two Words that Jesus uses together to play off of each other. These are more or less geographical words that represent the opposite of each other. They both describe the relative distance between two objects or people.

> cohabitation

> as well as the separation word, this was very challenging at first because I had always understood the yoking together as a description of the substance of one flesh, but now I could see that instead it was actually a geographical term. Jesus was definitely contrasting two different things here: being together (sun)

This little nugget was actually the first hint that helped me perceive that the yoking together was not equal with being joined (or glued) into one flesh, since “being together” is not the same as being one substance by covenant.

It is easy to make unrealistic equations in English by equating one flesh as the same as being fastened together by a yoke, because you are not held accountable to the much more specific implications in Greek. But when I became accountable to much more specific information in Greek I had to change. Before this I had no intension of concluding that the yoke was different from one flesh at first, because I was so used to understanding this passage in English, but when I finally read it in Greek I was forced to change my understanding because I could not escape what was now before me in the Greek Scriptures.

Being fastened together does not speak of just making a covenant and becoming one flesh (during Betrothal), this speaks of being “together” on top of the fact that you have already received a “gluing” from God into one flesh from a betrothal covenant. A together yoke, speaks to the fact that you are, “together,” not just in covenant. The command not to separate is not just a command to not oppose one flesh, but it is also a specific command to not oppose one flesh by throwing off the yoke of cohabitation. The first step toward seeing this is looking at the first part of the word, sun and how it is repeatedly used to speak of being physically together.

Sun is Repeatedly Associated with Marriage and Cohabitation

>> add pronunciations below

>> submit development efferts under the primacy of CH 1:

Examples Where Sun is combined with “House” to Form “Cohabitation”

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

Deu_22:13 CAB And if anyone should take a wife, and dwell with [συνοικήσῃ (sunoikēsē) – lit. is together housed, or cohabits (with)] her, and hate her…

Deu_22:22 CAB And if a man be found lying with a woman married to [συνῳκισμένης – lit. who has been together housed or who has cohabited (with)] a man, you shall kill them both…

Deu_24:1 CAB And if anyone should take a wife, and should dwell with [συνοικήσῃ (sunoikēsē) – lit. is together housed, or cohabits (with)] her, then it shall come to pass if she should not have found favor before him…that he shall write for her [καὶ γράψει αὐτῇ – and he writes for her] a certificate of divorce, and give it into her hands, and he shall send[s] her away out of his house [οἰκίας – same root within the previous word (together housed)].

Deu_24:3 CAB and the last husband should hate her, and write for her a certificate of divorce, and should give it into her hands, and send her away out of his house [οἰκίας]…

It is clear that the initiation of marriage is considered the exact same thing as the initiation of cohabitation.

1Pe_3:7 KJVA Likewise, ye husbands, dwell with them [συνοικοῦντες – cohabit (same Greek word as before)] according to knowledge…

Isn’t that interesting… Even Peter considers marriage a matter of cohabitation

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

For these passages marriage is considered equal with cohabitation, and to make this association, sun is used.

> (To make sure this was a lawful cohabitation or marriage obviously meant entering into a covenant beforehand, which is called betrothal).

1Co 7 – Sun Includes Sexual Intimacy in Marriage

1Co_7:1-5 gives commands for frequent intimacy between spouses.

1Co_7:5 CAB Do not deprive [ἀποστερεῖτε – turn away (from)] one another, except by *[verbal] mutual agreement [* συμφώνου], and that for a season, so that you may devote yourselves to fasting and prayer; and *come together [συνέρχησθε] again [ἐπὶ τὸ αὐτὸ – upon the same (place/ location)], lest Satan tempt you because of your lack of self-control.

(1) “συμφώνου” – The first “together” reference is to blending your voices (φώνου) together (συμ) in the words, “by [verbal] mutual agreement”

(2) “συνέρχησθε” – The second is a reference to bringing yourselves physically together “upon the same (place/ location)” (ἐπὶ τὸ αὐτὸ), but these Words are usually irresponsibly omitted by most Bible versions so they do not allow the English reader to make the full connection here.

Chart: 1Co_7:5 – The Important Words Omitted By Most Versions

Greek	καὶ	πάλιν	ἐπὶ	τὸ	αὐτὸ	συνέρχησθε
English	and	again	upon	the	of it fig. same (location)	come together
Meaning	and	again,	arrive and be at the same place/ location;			come and be together with each other
CAB	and	again				come together

Note: CAB represents the typical Misrepresentation here

Did you notice that three important words are typically entirely missing and omitted here in English?

Versions that Do Somewhat Include These Words

After searching the Bible versions available in e-Sword, Biblegateway.com (5/31/11), and a number of printed versions I have, the only English versions that I have found so far that include some kind of representation for these Words include: Wycliffe New Testament, ACV, ALT, LITV, Murdock, (not YLT). The best one out of these was LITV in this case: “And come together again on the same place,” (1Co_7:5 LITV)

The point: Sun Means Being Physically Together

Have you comprehended these three very important Words that are nearly always omitted in English versions? When we are able to consider these words, it is easier to see that συν (sun) is directly linked with geographical togetherness.

>> this is reinforced by the context of 1Co_7, as documented _somewhere else in the book_

Cohabitation is the Context of 1Co 7

Notice that in the context of First Corinthians Seven, this togetherness is equated with marriage:

>> get update & link from Book

1Co_7:1-2 – Prostitution/ fornication vs. “having” a spouse (sexually)

1Co_7:3-4 – Mental [εὔνοιαν (v.3)] and bodily [ἰδίου σώματος (v.4)] affection commanded

1Co_7:5 – It is ‘stealing*’ if you don’t obey this [* ἀποστερεῖτε – lit to deprive away, fig. as a criminal ‘taking’ or ‘cheating’ someone out of what is theirs]

1Co_7:9 – The word “marriage” is used twice [γαμησάτωσαν/ γαμῆσαι] (as contrasted to “burning”)

1Co_7:10 – The ‘no separation’ command is applied to married people (Paul does not include betrothal in this command)

1Co_7:11 – Separation means being ‘without marriage,’ yet still being obligated to that spouse (as not being allowed to marry another)

1Co_7:12-13 – The experience of “marriage” is directly linked with cohabitation

1Co_7:15 – only unbelievers actively separate from a lawful marriage

1Co_7:28-35 – Cohabitation and marriage can be an emotionally involved experience in caring for one’s spouse

1Co_7:14 – You can be one flesh with an unbeliever, so this is a lawful marriage

Gen_29:21-22 CAB And Jacob said to Laban, Give me my wife, for my days are fulfilled, that I may go in to her. 22 And Laban gathered together all the men of the place, and made a marriage feast.

Gen_29:23 CAB And so it was, that he took his daughter Leah, and brought her in to Jacob, and Jacob went in to her.

Every Single Passage in the Entire Greek Bible on Being Yoked

Now that we’ve documented that the “together” [συν (sun)] part of the together yoke word [συνέζευξεν – fastened/ yoked together] is linked with cohabitation, now let’s shift and focus on the “yoke” [ζευ (dzu)] part of the word and see if it is also linked with cohabitation.

I reviewed every single passage which contained any root form for the Greek word for “yoke” in the entire LXX (Greek Old Testament) and GNT (Greek New Testament) before writing these summaries, and this great amount of complex research and analysis is thoroughly documented elsewhere in this appendix under “”. From that project of numerous days of sifting through and analyzing references in Greek and English, I found that yoking very frequently referred to the location people were staying, or “yoked” at. When people talked about leaving a place in Greek, they literally “up-fastened” or “up-yoked” from one location to another. What might this imply Jesus meant when He talked about people being fastened or yoked together?

Here are some of the most important and defining references that can be seen in that research.

Sirach 25-26 Shows that The Yoke Pertains to Cohabitation

Sirach laments the sorrow of being under the yoke of an evil and immoral woman:

Sir_25:16 KJVA I had rather dwell [συνοικῆσαι – together house; i.e. cohabit] with a lion and a dragon, than *to keep house [* συνοικῆσαι – same word (cohabit)] with a wicked [πονηρᾶς – perverted* (same as Sir_26:7)] woman [γυναικὸς].

Sir_26:7 KJVA An evil [πονηρά – perverted* (same as Sir_25:16)] wife [γυνὴ – lit. woman (same as Sir_25:16)] is a yoke [βοοζύγιον (boodzugion) – lit. an ox yoke] shaken to and fro: he that *hath hold [κρατῶν] of her is as though he held a scorpion.

>>!

Did you notice that Sirach used the same root word for a “yoke” [ζύγ (dzug)] that Jesus did in Matthew 19, and both of them were talking about marriage – or to be more specific, cohabitation.

[* πονηρά – perverted, rhymes with prostitute in Greek, which is mentioned directly in Sir_26:9 (πορνεία γυναικὸς), (and in some texts: Sir_26:22-25)]

This is contrasted with a good wife:

Sir_26:16 KJVA As the sun when it ariseth in the high heaven; so is the beauty of a good wife in the ordering of her house [οἰκίας (same root as Sir_25:16)].

This theme is repeated throughout Sirach: Sir_1:17; Sir_3:9

>>!

We see that a ‘yoke of a bad wife’ is contrasted (among many other things) with a good wife “in the ordering of her house.” This shows that a yoke is considered in the context of cohabitation long before Jesus talked about ‘yoking two people together.’ Such emotional and experiential descriptions of ‘the yoke’ cannot be realities during betrothal, when a couple is apart from the yoke of cohabitation.

[Note: the New Testament quotes from Sirach to prove certain points, so we should not be offended if I too quote it as a reference to establish good understanding here when it comes to yokes and marriage.]

The Yoke and The House

Just like some of these previous examples we looked at use sun to speak of being physically together, so also a together yoke speaks of the constraint of being together. A yoke is a wooden tool that fastens two animals together, and in a sense, a house is also a wooden tool which God uses to constrain two people together. This “yoke” analogy is consistent and very fitting. When you cohabit, you have to work together, or else it is going to be very difficult pulling in two different directions!

The Yoke of marriage (cohabitation) is truly “for better or worse” – and whether it be “for better or worse,” anyone who violates this is an enemy of God who ordained this yoke. It is clear that Sirach understood this yoke in the context of marriage and cohabitation long before Jesus spoke about this very same concept. Both “yokes” as well as “houses” are combined with the together word sun in the Greek Scriptures to speak about spouses who are constrained together in one house.

3^rd Maccabees Shows that the Together Yoke Pertains to Cohabitation

Although this is an extremely tragic account, yet, in the midst of expressing the grief of this scene, the authors of this work have left us a priceless gem in Greek that helps us understand Jesus’ reference to being together yoked/ fastened:

English

Greek

3Ma_4:6-9 Brenton Girls [νεανιδες – young girls (i.e. over 12 years old)] who had *entered the bridal chamber [* υπεληλυθυιαι (come under) παστον] quite lately, to enjoy the *partnership of marriage [* βιου κοινωνιαν γαμικον – the sharing/ fellowship of the (here and now) life of marriage], exchanged pleasure for misery; and with dust [κονει] scattered upon their myrrh-anointed heads, were hurried along unveiled [ακαλυπτως – lit. unhidden; (this is the same root used in 1Co_11)]; and, in the midst of outlandish insults, set up with one accord [ομοθυμαδον] a lamentable cry *in lieu [* instead] of the *marriage hymn [Greek?]. 7 *Bound, and exposed to public gaze [* these are the implications of “δεσμιαι δε δημοσια” – lit. bound and in public (view)], they were hurried violently on board ship. 8 The husbands* [συνζυγεις – lit. the males that were together yoked] of these [woman], in the prime of their youthful vigour, instead of crowns [στεφεων – i.e. in this case, marriage crowns which grooms wore as in Son_3:11 (στεφάνῳ); Rev_6:2 (στέφανος); and also Rev_19:7-12 (διαδήματα πολλά)] wore *halters round their necks [*βροχοις – i.e. nooses (where we get “broach” from)]; instead of feasting and youthful jollity, spent the rest of their *nuptial days [* γαμων ημερας – marriage days; i.e. what was left of the seven-day wedding feasts] in wailings, and saw only the grave at hand. 9 They were dragged along by unyielding chains, like wild beasts: of these, some had their necks thrust into the *benches of the rowers [* ζυγοις των πλοιων – yokes of the boats; i.e. they were fasten to yokes in the bottom part of the boats and made to row like prisoners; instead of enjoying the ‘marriage yoke’ (v. 8) they were now ‘yoked to the boats’]; while the feet of others were enclosed in hard fetters.

3Ma_4:6-9 αι δε αρτι προς βιου^G979 κοινωνιαν γαμικον υπεληλυθυιαι [come under] παστον [think: pause and make it past; G3973] νεανιδες^N-NPF αντι τερψεως μεταλαβουσαι γοους και κονει [‘dust’ (ALS p. 336)] την μυροβρεχη πεφυρμεναι κομην ακαλυπτως δε αγομεναι θρηνον ανθ' υμεναιων ομοθυμαδον εξηρχον ως εσπαραγμεναι σκυλμοις αλλοεθνεσιν 7 δεσμιαι δε δημοσια^G1219 [public] μεχρι^G3360 της εις το πλοιον^G4143 [ship] εμβολης ^G1685 [thrown in] ειλκοντο^G1670 [drawn] μετα βιας [violence] 8 οι τε τουτων συνζυγεις* βροχοις αντι στεφεων τους αυχενας περιπεπλεγμενοι μετα ακμαιας νεανικης ηλικιας αντι ευωχιας και νεωτερικης ραθυμιας τας επιλοιπους των γαμων ημερας εν θρηνοις διηγον παρα ποδας ηδη τον αδην ορωντες κειμενον 9 κατηχθησαν δε θηριων τροπον αγομενοι σιδηροδεσμοις αναγκαις οι μεν τοις ζυγοις των πλοιων^G4143 [boat] προσηλωμενοι τους τραχηλους οι δε τους ποδας αρρηκτοις κατησφαλισμενοι πεδαις

http://www.ecmarsh.com/lxx/III%20Maccabees/index.htm

The LXX dictionary, ALS, says, “συνζυγής, -οῦς husband” (ALS p. 520). ALS agrees with Brenton’s representation of this word as “husbands,” although literally this is the same together yoke terminology that Jesus used in speaking about being “yoked together” [cohabiting? Or moral binding?] with a woman.

[Canonical Note: I don’t know of anyone who accepts 3Maccabees as Scripture, except the so-called, “Greek Orthodox” church and the so-called “Moravian Brethren.” In any case, we are seeking to establish a Greek term here which Jesus used in Mat_19; we are not seeking to address the Cannon of Scripture by including this reference.]

Commentaries that Confirm the Yoke of Cohabitation

Adam Clarke

“Συνεζευξεν, yoked together, as oxen in the plough, where each must pull equally, in order to bring it on. Among the ancients, when persons were newly married, they put a yoke upon their necks, or chains upon their arms, to show that they were to be one, closely united, and pulling equally together in all the concerns of life. See Kypke in loco.” (Clarke on Mat_19:6)

Notice that Clarke understands that the yoke applies to newly married couples. Being “together in all the concerns of life” does not speak of betrothal, nor does the yoke that is described here.

Robertson Word Pictures

“…“yoked together,” a common verb for marriage in ancient Greek… It is the timeless aorist indicative (sunezeuxen), true always.,” (RWP on Mat_19:6).

Many more examples could be given in both Jewish and Roman cultures.

>> we talk so much foolishness and recklessness about “dissolving the marriage bond,” as though we can even do that! One Flesh is an invisible work of God upon the flesh of a couple that enters into a lawful marriage covenant. What audacity and boastfulness do we presume upon our ridiculous minds to assume that we can undo this invisible miracle of God by going to court and obtaining some divorce paper work??

>> Mat_19:6

TSK

“Among the ancients, they put a yoke upon the necks of a new married couple, or chains on their arms, to shew that they were to be one, closely united, and pulling equally together in all the concerns of life.” (TSK on Mat_19:6)

Roman Marriage Yokes

“The Ancient Roman wedding ceremony was made legal in different ways but they had some common rites that were always carried through. There was the betrothal, the wedding rites and the procession of the bride to the groom's house, which was made during the night. A minister not the presiding person, instead a matronly friend of the bride – pronuba - stood between the couple, with a hand on each one's shoulder, and then the clasping of hands made the main stage of the ceremony complete. The vows were then exchanged and the last part of ceremony was a sacrifice of some sort to Jupiter. It could be a bull, for example, which was slaughtered after the groom had poured a libation on the altar fire (Porter, 1991: 93).

“In Ancient Rome the high-society weddings followed the rituals of confarreati. The meaning of the Italian word is 'with spelt-cake', spelt is then a pretty unusual sort of wheat, that could be found in mountainous areas. A number of bachelors started off the procedure by leading the bride to the Pontifex Maximus, who was the head of the principal college of priests). The couple then sat on an ox-yoke (the symbol of marriage) in front of ten witnesses and ate the spelt-cake. It was made of salt, flour and water and is said to be the forerunner of today's wedding cake. After this process the bride was brought home by the escort of married men wore gold and silver containers. As they were walking the groom went ahead scattering nuts amongst the cheering crowd, a symbol for him giving up his childish hunt (Porter, 1991: 94).”

http://www.eng.umu.se/vw/ceremony/ceremony.htm

Retrieved 5/6/11

History that Speaks of a Yoke of Marriage?

See: LAS

“esp. in marriage”

“…'yoked together,' a common verb for marriage in ancient Greek" (WP, 1, 154).”

http://biblesuite.com/greek/4801.htm

2/25/13

I have compiled the English and the Greek from some pagan poetry:

(A) Compiled English

“And standing in front of the hearth goddess’ altar she made her prayer: “Lady, since I am going now beneath the earth, as my last entreaty I ask you to care for my orphaned children: marry [σύζευξον – yoke together] my son *to a loving wife [* μὲν φίλην] and give my daughter a noble husband.”

(B) Original Greek

165 τέκν᾿ ὀρφανεῦσαι τἀμά· καὶ τῷ μὲν φίλην
σύζευξον ἄλοχον, τῇ δὲ γενναῖον πόσιν·
μηδ᾿ ὥσπερ αὐτῶν ἡ τεκοῦσ᾿ ἀπόλλυμαι
θανεῖν ἀώρους παῖδας, ἀλλ᾿ εὐδαίμονας
ἐν γῇ πατρῴᾳ τερπνὸν ἐκπλῆσαι βίον.

Euripides, Alcestis, line 166

http://holidaycard.ifactory.com/view/euripides-alcestis/pb_LCL012.171.xml?rskey=9VdQuZ&result=55&q=

accessed 2/25/13

“συζευγνυμι,  anc. att. ξυζευγνυμι (f. -ζευξω,  ao. συνεζευξα,  pf. inus. ; pass. ao. 2 συνεζυγην,  pf. συνεζευγμαι)  1 mettre ensemble sous le joug, atteler ensemble;  au pass. être accouplé, être apparié;  fig. être attelé,  c. à d. être lié (à un sort, à une destinée,  etc.)  dat. 2  fig. unir par mariage 3  p. ext. unir étroitement;  au pass. être intimement uni Moy. atteler pour soi,  acc.”

accessed 2/25/13

http://remacle.org/bloodwolf/vocabulaire/sigma1.htm

History that Speaks Rather of a Moral Yoke (Preceding Marriage)

Important Greek Link:

“κ.λπ. Συζεύγνυμι σημαίνει παντρεύομαι, συνδέομαι μὲ τὸν δεσμὸ τοῦ γάμου. Παράγωγα τῶν ρημάτων αὐτῶν εἶναι οἱ λέξεις ζεῦγος, ζυγός”

http://www.scribd.com/doc/98750045/14/%CE%A4%E1%BD%B9%C2%A0%CE%9C%CF%85%CF%83%CF%84%E1%BD%B5%CF%81%CE%B9%CE%BF%C2%A0%CF%84%CE%BF%E1%BF%A6%C2%A0%CE%93%E1%BD%B1%CE%BC%CE%BF%CF%85

2/25/13

“σύζῠγος, ον, (συζεύγνυμι) συνεζευγμένος, συνδεδεμένος, συνηνωμένος εἰς ζεῦγος, μάλιστα διὰ τοῦ γάμου, σ. ὁμαυλίαι, ἕνωσις διὰ γάμου”

http://www.lsj.gr/index.php/%CE%A3%CF%8D%CE%B6%CF%85%CE%B3%CE%BF%CF%82

did not work 2/25/13

http://www.blueletterbible.org/lang/lexicon/Lexicon.cfm?Strongs=G4801&cscs=Phl

2/25/13

\/

Blue Letter Bible. "Dictionary and Word Search for syzeugnymi (Strong's 4801)". Blue Letter Bible. 1996-2013. 25 Feb 2013. < http:// www.blueletterbible.org/lang/lexicon/Lexicon.cfm?

Strongs=G4801&cscs=Phl >

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νομος συζευγνυς ανδρα και γυναικα

Xenophōntos ta sōzomena

“συζεύγνυμι: 1 aorist συνέζευξα; from Euripides, and Xenophon down; properly, to fasten to one yoke, yoke together: ἵππους, Xenophon, Cyril 2, 2, 26; tropically, to join together, unite: τί or τινα, of the marriage tie, Matthew 19:6; Mark 10:9 (νόμος συζευγνυς ἄνδρα καί γυναῖκα, Xenophon, oec. 7, 30, and often so in Greek writings).”

http://biblesuite.com/greek/4801.htm

2/25/13

(3θ) Συνεπαινεϊ δέ, εφη φάναι, καΐ δ νόμος αύτα, συζευγνυς άνδρα καΐ γυναίκα. Και κοινωνούς ώςπερ τών τέκνων δ θεδς έποίησεν, ούτω καΐ δ νόμος τοϋ οίκου ...

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http://books.google.com/books?id=AzUJZ64j5b0C&lpg=PA630&ots=_gmwr_24xl&dq=%CE%BD%CE%BF%CE%BC%CE%BF%CF%82%20%CF%83%CF%85%CE%B6%CE%B5%CF%85%CE%B3%CE%BD%CF%85%CF%82%20%CE%B1%CE%BD%CE%B4%CF%81%CE%B1%20%CE%BA%CE%B1%CE%B9%20%CE%B3%CF%85%CE%BD%CE%B1%CE%B9%CE%BA%CE%B1&pg=PA630#v=onepage&q=%CE%BD%CE%BF%CE%BC%CE%BF%CF%82%20%CF%83%CF%85%CE%B6%CE%B5%CF%85%CE%B3%CE%BD%CF%85%CF%82%20%CE%B1%CE%BD%CE%B4%CF%81%CE%B1%20%CE%BA%CE%B1%CE%B9%20%CE%B3%CF%85%CE%BD%CE%B1%CE%B9%CE%BA%CE%B1&f=false

2/25/13

The One God Yokes The One (Flesh) – Overcoming False Implications in English Versions

(1) We have corrected a typical English Version:

Mat_19:5-6 WEB and said, 'For this cause [ἕνεκεν – i.e. on account of this] a man shall leave his father and mother, and shall join to [προσκολλήθησεται – lit. be passively glued to] his wife; and the two shall become [εἰς – into (usually omitted in English)] one flesh?' 6 So that they are no more two, but one flesh [σὰρξ μία]. What [ὃ – the one] therefore [οὖν – then (which)] God [ὁ Θεὸς – the one God (“ὁ” is usually omitted)] has joined together [συνέζευξεν – fastened/ yoked together], don't let man tear apart [χωριζέτω – separate/ put space between]."

(2) We have seen that the “together” word (sun) frequently pertains to cohabitation, and we have also documented that the fastener (or yoke) pertains to marriage and cohabitation as well.

(3) But there are still difficulties tying this all together in English, because it really does look like Jesus is equating one flesh and being together-yoked in most English versions. Because all of this is extremely hard to see in English, let’s bring the Greek out to where it is easier to see in English.

If you try to understand the yoke from English, most Bible versions will not help you get specific enough to follow the indicators that are left for us in Jesus’ Words. Because of this I am making these things as clear as possible:

Chart: The One God Yokes The One (Flesh)

Mat_19:6 So that they are no more two, but one flesh [σὰρξ μία]…

Greek	ὃ	οὖν*	ὁ	θεὸς	συνέζευξεν	ἄνθρωπος	μὴ	χωριζέτω
Pronun-ciation	ho	oun	ho	theos	sunezeuxen	anthropos	mē	chōrizetō
English	the one	then [which]	the one	God	has together-yoked	a man (generic)	may not	separate/ put geographical space between

* οὖν (oun) can also be represented as so, as in, so the one (which) the one God…

When you look at an actual direct representation of Jesus’ Words directly from Greek and compare it with a typical English version, do you notice that most versions have left out some interesting Words here? One very critical Word that we don’t usually get to see is the definite article, “ὁ” (ho) – “the” or “the one.” Although definite articles are commonly omitted in English versions to make the English sound easier to read, yet in Greek they often play a strategic and sometimes critical part of the meaning of Biblical statements.

In the first case, it is clear that “the one” refers to the two that have been made into one flesh. In the second case, as is commonly done, God (Θεὸς) is marked with a definite article (ὁ) to show that He is “The One” True God. But we usually don’t really carry this over into English, we just give the word “God” a capital “G” to indicate this, and we feel satisfied with our nice-sounding English versions. But in this case especially, we need to represent the definite articles, because they are playing off of each other!

The first definite article (“the one”) refers to the two people mentioned in the previous verse, when God made two people into “one flesh”; the second “one” is playing off of this in order to emphasize the “oneness” of one flesh and compare it to the “oneness” of God! This is a very profound dynamic, but we can now at least see that “the one” God made two people into “the one” flesh. This becomes extremely important when talking about marriage because the fact that One God is Yoking “One” thing, or “being” together shows that they were already one flesh before God yoked them together. They were already made “one*” in verse 5, and now He is yoking this same “one*” together, in the same geographical location in verse 6.

>> Make this question clear to an uninformed person

Although it might be possible to understand this passage as saying ‘the one God yoked the one when He cohabited them, yet it is impossible to conclude this when we consider that the first reference to “one” is clearly the “one flesh,” and we have seen that the yoking pertains to cohabitation. This is why we spent so much time going over that before we got to this point: “the one” is already “one flesh” (and that is clearly the context), and the yoking is certainly referring to cohabitation, so because of this we can see that the one God is also yoking the one flesh into cohabitation. The one which He yokes, was already one flesh from what happened in v. 5, and now God yokes them into cohabitation in v.6.

[* Technical Greek Note: Surprisingly, there are many words for “one” in Greek, and it is virtually impossible to represent them in English. In Greek language and communication they are used interchangeably while also playing off of each other. For an extreme example of this complex dynamic, see Eph_4:4-6 where numerous words for “one” are used multiple times in Greek, including ἕν, μιᾷ, εἷς, and ὁ]

Jesus Actually Follows the Same Pattern in Genesis, and this Indicates what the “Yoke” is

Showing the Parallels we usually Miss

Notice the reference to one flesh is quoting a passage with a definite order to it:

Marital Stage	Genesis 2	Matthew 19
(1) Creation	Gen_1:27 CAB And God made man, according to the image of God He made him, male and female He made them.	“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, (v. 4)
(2) Covenant	Gen_2:23-24 CAB And Adam said, This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of her husband. 24 Therefore shall a man leave his father and his mother and shall cleave to his wife, and the two shall become one flesh.	‘a man will be passively glued to his woman, and the two will be into one flesh’ (v. 5)
(3) Cohabitation	Gen_2:25 CAB (3:1) And the two were naked, both Adam and his wife, and were not ashamed The parallel passage for this is Gen_1:28 – “be fruitful and multiply” – that is the command for consummation, which certainly speaks of the life of cohabitation	‘what God has yoked together let not man put space between’ (v. 6)

(1) Creation: Gen_1:27 / Mat_19:4 – God made them male and female, so that…

(2) Covenant: Gen_2:23-24 / Mat_19:5 – Adam receives her from God: ‘This is now bone of my bones’ (before intimacy) by being passively glued toward each other into a one flesh covenant

(3) Cohabitation: Gen_2:25 / Gen_1:28 / Mat_19:6 – They were together (“they were both naked and not ashamed”/ “be fruitful and multiply”)

Do you see that Jesus is very strategic in following the exact same pattern laid out in Genesis to establish His teaching on marriage? When Jesus referenced the male and female aspect, along with the following one flesh phenomena, both of these things are before the description of them living together in Gen_1:28 / Gen_2:25. When Jesus describes the yoking of cohabitation, this completes the picture of Adam and Eve being together in Genesis and follows the exact same order found in this book. It is only when this entire order of events is followed all the way through and applied to all marriages today by Jesus that He then says ‘man may not separate.’

What Does A Cohabitation Yoke Mean For Divorce?

Jesus is basically saying, ‘didn’t you take note that it is God that makes the two male and female and causes them to go into one flesh? As a direct consequence of this then, God has also caused them to cohabit lawfully, and you are not allowed to separate them after this together-yoking has been established’

Jesus sets the scene in Mat_19 by first describing a situation where a man has gone from being one flesh (during betrothal) to also being together yoked (in cohabitation). He says once this happens divorce is not allowed. The one exception for divorce is for prostitution. Don’t miss this: Jesus had just described a newlywed couple with yokes on their necks that had passed into the marriage state. When He says prostitution, the only sin in this immediate context that can come is if she had committed prostitution before they were celebrating the wedding!

Consider the Scenes Jesus Gives us Here

(1) They are one flesh, by covenant, during betrothal

(2) They come together, and place yokes on their necks at the marriage feast (God causes this scene to happen)

(3) There is potentially an exception here, but it cannot be “adultery” because he has just placed the marriage yoke on! The only sexual crime in this context that can potentially come up is if she had already committed prostitution before that yoke was put on!

The No Separate Command is Specific

Whenever God has taken this one flesh and also put the yoke of cohabitation upon it, men are never again allowed to separate it. By saying this in light of the yoke (dzug) of being together (sun) He has already excluded the time before they are together, when they are one flesh by betrothal yet still geographically separated. This is a natural consequence of Jesus’ Words, and an unavoidable conclusion given the nature of marriage that Jesus addressed (especially to a Jewish audience).

A potential divorce during betrothal would not separate a together-yoke because it does not yet exist (although one flesh does). While there is something inherently evil and hard-hearted about the divorce after cohabitation (and Jesus makes a blanket condemnation against this), yet there is nothing necessarily hard-hearted about divorcing during betrothal, because this does not violate the command not to separate “the one” which “the one” God has yoked. Not only did Joseph consider doing this ‘non-hard-hearted divorce’ in the New Testament, but God Himself had already declared that He did this kind of betrothal divorce numerous times throughout the Old Testament.

Realizing That One Flesh is Distinct from the Yoke Affects the Context

This means that the context of Matthew 19 is:

(1) One Flesh – this happens at betrothal, and includes cases like Joseph and Mary in Matthew 1 – a divorce is lawful in this context

(remember: God says one flesh is about covenant, not sex)

(2) Together Yoke – this speaks of marriage and cohabitation, which excludes the betrothal scenarios as in Matthew 1

When Jesus says to not separate, He does not say this just to one flesh, but to when they are actually together in a together yoke. Before even getting to the exception clause, Betrothal does not apply to the command to not separate. Therefore, if Jesus proceeds to make an exception to His no divorce command, what do you think He might be referring to?

What Does A Cohabitation Yoke Mean For Remarriage?

And how does adulterous remarriage fit into all of this? In that, although we see that we can throw off the yoke of marriage and cohabitation, this does not deal with the reality of one flesh which existed before that yoke was fastened. It is for this reason that Jesus teaches that those who throw off the yoke and marry others are committing adultery, because they were unable to destroy one flesh substance which existed before the yoke. Although they are able to reject the geographical yoke, yet, they by no means can change the fact that they are one flesh.

You can change the fact that they were yoked together, but you cannot change the fact that they were one flesh before that.

Defending a “Together Yoke” Means Betrothal Is Already Excepted

When Mat 19 mentions the yoke of cohabitation (marriage), the betrothal of Mat 1 has already been excepted from this scenario.

Defending A “Yoke” Does Include Defending Betrothal From Divorce

It is in this social sense, after having been yoked, which man is commanded not to separate with space what God has already united in substance. If however, they are only united in substance by covenant, but not geographically “yoked” (just as the real church is one spirit with Jesus) then there can be no application of "do not separate"; man cannot separate any “yoke” in any way if a couple is simply one flesh by covenant and have not yet come together in a yoke. How could a command to not separate apply to a Jewish man who is already separated? This is just as Jesus is geographically separated from His people until the ultimate marriage feast in the sky, but is even right now one spirit with his bride before any of this occurs.

This same thing happens with other commands in the Bible which we are go carry out.

Confirming Proofs for the Yoke

It is as Simple as A, B, C

If we say "A, B, C, D," we automatically know what comes next: E. In the same way, if Jesus says Betrothal, Yoke, Deuteronomy 22 come next, and then Deu 24

Motion of Thought

When you talk about one flesh and then about yoking, it sets a 'motion of thought' in effect where a Jew sees the picture of one event that leads to the next. To an ancient Jew, Jesus first spoke of the verbal covenant made and sealed at betrothal when He said "one flesh," and when He spoke of yoking He took their mind to the next stage of marriage. Jesus has just set a scene of motion into play in a Jewish mind by these Words. When we find Jesus talking about an exception to divorce, the very first thing in view is the wedding night where a man needed to determine whether or not to keep his new bride.

Remember that Joseph already proved that this does not apply to betrothal by considering divorcing marry before having the yoke placed about their necks. Also consider that Paul understands this to be an issue of cohabitation because he directly applied the ‘no separation’ command to cohabitation.

Fact: Betrothal existed in Jewish Culture

Fact: Betrothal existed in the Bible

Fact: Betrothal existed explicitly in the Gospel of Matthew

- Betrothal cannot count for Jesus’ ‘no separation’ command, because Betrothal couples are not together in the first place

- It goes without saying, even before Jesus mentioned an ‘exception,’ that Betrothal is not included in Jesus’ ‘no separation’ command

- by simply saying not to separate the yoke, this already speaks specifically of cohabitation and marriage, not Betrothal

- before mentioning an ‘exception clause,’ a divorce exception already exists by specifying no cohabitation divorce; Jesus never said you could not “separate” people that were already separated!

Why Does He say, what God has yoked?

>> levites: God has brought you near/ caused you to inherit their land (etc.)

Who Yokes, Man or God?

There is no sense in which man makes two people into one flesh, but what about yoking into cohabitation? Although yoking is something that man seems to do socially, yet there is some mysterious sense in which God takes credit even for this in Jesus’ Words about marriage.

There is some sence in which God has yoked by the virtue that He ordained it to be this way. God has yoked together in that it was His ordenence that people should cohabit and live together as a lawful result of the work of God in making the two into one flesh.

In what sense is Yoking Used in Mat_19?

On one hand, there may be some higher sense of the “yoking” in God's perspective in Mat_19, since after all, it’s lawfulness and ordination is a result of God making them one flesh, yet on the other hand,

It is certinly toward the social sense of yoking to which Jesus says, 'let man not put space between' since this is a command that governs how man should handle marriage socially. If Jesus only meant it in some mysterious sense, then He would not have instructed man not to obstruct it socially. So although God ‘does the yoking’ in Mat_19:9 He does it through people acknowledging His ordinance for lawful cohabitation.

This is just like God “separated” the Levites unto Himself, but the Levites actually had to acknowledge his ordinance and carry it out.

Mystical Sense Has to go to the Physical Sense too

There is perhaps one sense in which God has already declared them “cohabited” as soon as they make the covenant, and has ‘yoked’ them into cohabitation before physically coming into one house together, but this fully plays out to where Jesus’ command applys socially when they are physically in one house being together. How else can Jesus say ‘do not seporate’ if they are not together yet? So no matter how you view this statement, the command does not apply to Betrothal since it is impossible to put space between people who are not yet “yoked” together into one house.

Divorce vs. the Yoke

Loosing away is about relocating "away" from cohabitation. It is about the relationship between a yoke that fastens a person in the same location as another, as oposed to the "loosening" away.

These words are the exact oposite:

Loosening away

together fastening

Loosening away during betrothal keeps them away, while doing it after marriage contradics and undermines the together yoke.

fastening yokes is about establishing togetherness in cohabitation.

Yoke Questions

How does it still speak of cohabitation in light of these things?:

- God has yokes

- "from old time you have burst your yoke

- "take my yoke upon you..."

- Spiritual Yoke fellows do not always live together

Most Every Reference for “Bound” in Greek

One of the most important questions to answer from this research is if “binding” occurs before or after marriage. This includes the very striking and critical parallels between being “fastened”/ “yoked together” and being “bound together”. Linguistically and conceptually these are very similar in Greek, and perhaps we can determine if the Bible suggests that these are the same when referring to spouses?

Which Greek Words

G1210 G1163 G1189

Note: I would like to do a more comprehensive search at some point, but for now we can start by simply considering the results for these Strong’s numbers. (Because of these limitations, I have not been able to include the “Apocrypha” -and a number of other considerations- in this list yet)

279 Refs – LXX & GNT

Gen_19:18; Gen_25:21; Gen_38:28; Gen_42:24; Gen_43:20; Gen_44:18; Exo_4:10; Exo_4:13; Exo_16:22; Exo_21:10; Exo_32:11; Exo_32:31; Lev_4:2; Lev_5:17; Num_12:11; Num_12:13; Deu_3:23; Deu_9:18; Deu_9:25; Jos_2:21; Jos_7:7; Jos_18:4; Jdg_13:8; Jdg_15:10; Jdg_15:12; Jdg_15:13; Jdg_16:5; Jdg_16:6; Jdg_16:7; Jdg_16:8; Jdg_16:10; Jdg_16:11; Jdg_16:12; Jdg_16:13; Jdg_16:21; Rth_4:5; 1Sa_13:12; 2Sa_3:34; 2Sa_4:10; 1Ki_4:22; 1Ki_8:33; 1Ki_8:47; 1Ki_8:59; 1Ki_9:3; 1Ki_13:6; 2Ki_1:13; 2Ki_4:14; 2Ki_7:10; 2Ki_13:4; 2Ki_17:4; 2Ki_25:7; 2Ch_6:24; 2Ch_6:37; 2Ch_33:11; 2Ch_36:6; Est_1:15; Est_4:16; Job_3:18; Job_5:8; Job_8:5; Job_9:15; Job_11:19; Job_15:3; Job_17:1; Job_19:4; Job_19:16; Job_30:24; Job_32:19; Job_34:20; Job_36:13; Job_39:10; Job_41:2; Job_41:5; Psa_28:2; Psa_30:8; Psa_64:1; Psa_119:58; Psa_142:1; Psa_149:8; Pro_15:7; Pro_22:29; Pro_23:2; Pro_25:12; Pro_26:25; Pro_30:8; Son_7:5; Isa_3:10; Isa_22:3; Isa_30:29; Isa_37:4; Isa_42:7; Isa_43:14; Isa_45:14; Isa_50:4; Jer_26:19; Jer_33:1; Jer_39:7; Jer_52:11; Eze_3:25; Eze_13:19; Eze_27:24; Eze_37:17; Dan_2:28; Dan_2:29; Dan_2:45; Dan_6:11; Dan_6:15; Dan_9:13; Dan_11:26; Hos_10:6; Hos_12:4; Nah_3:10; Zec_8:21; Mal_1:9; Mat_9:38; Mat_12:29; Mat_13:30; Mat_14:3; Mat_16:19; Mat_16:21; Mat_17:10; Mat_18:18; Mat_18:33; Mat_21:2; Mat_22:13; Mat_23:23; Mat_24:6; Mat_25:27; Mat_26:35; Mat_26:54; Mat_27:2; Mar_3:27; Mar_5:3; Mar_5:4; Mar_6:17; Mar_8:31; Mar_9:11; Mar_11:2; Mar_11:4; Mar_13:7; Mar_13:10; Mar_13:14; Mar_14:31; Mar_15:1; Mar_15:7; Luk_2:49; Luk_4:43; Luk_5:12; Luk_8:28; Luk_8:38; Luk_9:22; Luk_9:38; Luk_9:40; Luk_10:2; Luk_11:42; Luk_12:12; Luk_13:14; Luk_13:16; Luk_13:33; Luk_15:32; Luk_17:25; Luk_18:1; Luk_19:5; Luk_19:30; Luk_21:9; Luk_21:36; Luk_22:7; Luk_22:32; Luk_22:37; Luk_24:7; Luk_24:26; Luk_24:44; Luk_24:46; Joh_3:7; Joh_3:14; Joh_3:30; Joh_4:4; Joh_4:20; Joh_4:24; Joh_9:4; Joh_10:16; Joh_11:44; Joh_12:34; Joh_18:12; Joh_18:24; Joh_19:40; Joh_20:9; Act_1:16; Act_1:21; Act_3:21; Act_4:12; Act_4:31; Act_5:29; Act_8:22; Act_8:24; Act_8:34; Act_9:2; Act_9:6; Act_9:14; Act_9:16; Act_9:21; Act_10:2; Act_10:11; Act_12:6; Act_14:22; Act_15:5; Act_16:30; Act_17:3; Act_18:21; Act_19:21; Act_19:36; Act_20:22; Act_20:35; Act_21:11; Act_21:13; Act_21:22; Act_21:33; Act_21:39; Act_22:5; Act_22:29; Act_23:11; Act_24:19; Act_24:27; Act_25:10; Act_25:24; Act_26:3; Act_26:9; Act_27:21; Act_27:24; Act_27:26; Rom_1:10; Rom_1:27; Rom_7:2; Rom_8:26; Rom_12:3; 1Co_7:27; 1Co_7:39; 1Co_8:2; 1Co_11:19; 1Co_15:25; 1Co_15:53; 2Co_2:3; 2Co_5:10; 2Co_5:20; 2Co_8:4; 2Co_10:2; 2Co_11:30; Gal_4:12; Eph_6:20; Col_4:3; Col_4:4; Col_4:6; 1Th_3:10; 1Th_4:1; 2Th_3:7; 1Ti_3:2; 1Ti_3:7; 1Ti_3:15; 1Ti_5:13; 2Ti_2:6; 2Ti_2:9; 2Ti_2:24; Tit_1:7; Tit_1:11; Heb_2:1; Heb_9:26; Heb_11:6; 1Pe_1:6; 2Pe_3:11; Rev_1:1; Rev_4:1; Rev_9:14; Rev_10:11; Rev_11:5; Rev_13:10; Rev_17:10; Rev_20:2; Rev_20:3; Rev_22:6;

In actual analysis… Excluding: beseech beseeched beseeching

214 verses

Important Passages

Rth_4:5 And^G2532 Boaz said,^{G2036 G*} In^G1722 the day^{G2250 G3588} you acquire^{G2932 G1473} the^G3588 field^G68 from^G1537 the hand^G5495 of Naomi,^G* also^G2532 of^G3844 Ruth^G* the^G3588 Moabitess,^G* wife^G1135 of the^G3588 one having died,^G2348 even^G2532 she^G1473 [³acquire^{G2932 1}you^{G1473 2}must],^G1163 so as^G5620 to raise up^G450 the^G3588 name^G3686 of the one^G3588 having died,^G2348 for^{G1909 G3588} his inheritance.^{G2817 G1473}

Est_1:15 And^G2532 they reported^G518 to him^G1473 according to^G2596 the^G3588 laws^G3551 as what ^G5613 [⁴must^{G1163 5}do^{G4160 1}Vashti^{G* 2}the^{G3588 3}queen],^G938 for^G3754 she had not^G3756 done^G4160 the things ^G3588 [²by^{G5259 3}the^{G3588 4}king,^{G935 1}having been assigned]^G4367 through^G1223 the^G3588 eunuchs.^G2135

Some of The Most Linguistically Important “Binding” Passages!

Job_39:10 And will you tie^G1210 [δήσεις – a form of δέω (deō – G1210) – “bound” (as in Rom_7: δέδεται – also a form of δέω!!)] ^G1161 [²with^{G1722 3}straps^G2438 [ἱμᾶσι] ¹his yoke [ζυγὸν – Huge!!!]],^{G2218 G1473} or^G2228 will he draw^{G1670 G1473} furrows^G831.4 in^G1722 the plain?^G3977.1

Job 39:10 Greek δήσεις δὲ ἐν ἱμᾶσι ζυγὸν αὐτοῦ, ἢ ἑλκύσει σου αὔλακας ἐν πεδίῳ;

Eze_37:17 CAB And *you shall join them together [* συνάψεις αὐτὰς πρὸς ἀλλήλας] for yourself, *so as that they should bind themselves into one stick [* εἰς ῥάβδον μίαν τοῦ δῆσαι αὐτάς]; and they shall be in your hand [χειρί].

Main word to tackle: συνάψεις

-άψεις = ?

In Greek this is very similar to Mat_19, especially with the same strategic words:

· συν- (in συνάψεις)

· εἰς

· μίαν

Mat 13:30 CAB *Leave both to grow together [* ἄφετε συναυξάνεσθαι] until the harvest [θερισμοῦ]; and at the time [καιρῷ] of harvest [θερισμοῦ] I will say [ἐρῶ] to the reapers [θερισταῖς], "First gather together [συλλέξατε] the tares [ζιζάνια], and bind [δήσατε] them into bundles [δέσμας] to [πρὸς] burn them, *but gather together the wheat into my barn [* τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου]." ' "

Part Five – Everything Else

Justine Martyr on Joseph and Mary’s Betrothal

For what it’s worth, Justin Martyr (110-165 A.D.) Said,

“And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregnant by intercourse with a man, i.e., from fornication, was commanded in a vision not to put away his wife”

(Justin Martyr, Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew, Chap. LXXVIII; Vol. 1, Ante-Nicene Fathers, in e-Sword at 1.07.10)

Translations

Original

Mat_19:9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ εἰ μὴ/ εἰμὴ/ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην, μοιχᾶται· καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.

Google – If not

Mat 19:9 I say unto you, that does not release if his wife if not on prostitution and marry another, and adulterers; apolelymenin used him to marry adulterers.

http://translate.google.com/translate_t?q=Google+translation&oe=utf-8&rls={moz:distributionID}:{moz:locale}:{moz:official}&client=firefox-a&um=1&ie=UTF-8&sa=N&hl=en&tab=wT#el|en|Mat%2019%3A9%20%20%CE%BB%CE%B5%CC%81%CE%B3%CF%89%20%CE%B4%CE%B5%CC%80%20%CF%85%CC%94%CE%BC%CE%B9%CD%82%CE%BD%20%E1%BD%85%CF%84%CE%B9%20%E1%BD%83%CF%82%20%E1%BC%82%CE%BD%20%CE%B1%CC%93%CF%80%CE%BF%CE%BB%CF%85%CC%81%CF%83%CE%B7%CD%85%20%CF%84%CE%B7%CC%80%CE%BD%20%CE%B3%CF%85%CE%BD%CE%B1%CE%B9%CD%82%CE%BA%CE%B1%20%CE%B1%CF%85%CC%93%CF%84%CE%BF%CF%85%CD%82%20%CE%B5%CE%B9%CC%93%20%CE%BC%CE%B7%CC%80%20%CE%B5%CC%93%CF%80%CE%B9%CC%80%20%CF%80%CE%BF%CF%81%CE%BD%CE%B5%CE%B9%CC%81%CE%B1%CD%85%20%CE%BA%CE%B1%CE%B9%CC%80%20%CE%B3%CE%B1%CE%BC%CE%B7%CC%81%CF%83%CE%B7%CD%85%20%E1%BC%84%CE%BB%CE%BB%CE%B7%CE%BD%2C%20%CE%BC%CE%BF%CE%B9%CF%87%CE%B1%CD%82%CF%84%CE%B1%CE%B9%CE%87%20%CE%BA%CE%B1%CE%B9%CC%80%20%CE%BF%CC%94%20%CE%B1%CC%93%CF%80%CE%BF%CE%BB%CE%B5%CE%BB%CF%85%CE%BC%CE%B5%CC%81%CE%BD%CE%B7%CE%BD%20%CE%B3%CE%B1%CE%BC%CE%B7%CC%81%CF%83%CE%B1%CF%82%20%CE%BC%CE%BF%CE%B9%CF%87%CE%B1%CD%82%CF%84%CE%B1%CE%B9.

Google – Ifnot

Mat 19:9 I say unto you, that does not release the woman if his possessions except on prostitution and marry another, and adulterers; apolelymenin used him to marry adulterers.

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Google – Not

Mat 19:9 I say unto you, that does not release the woman if that's not on prostitution and marry another, and adulterers; apolelymenin used him to marry adulterers.

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Concordant Literal Version

Now I am saying to you that whoever should be dismissing his wife (not for prostitution) and should be marrying another, is committing adultery, and he who marries her who has been dismissed, is committing adultery."

Jonathan Mitchell New Testament

"Now I am saying to you that whoever may loose-away or divorce his wife (or: woman) – [when it is] not upon [the case of] infidelity (fornication; sexual misconduct) – and then should marry another woman, he is continuing in committing adultery. Also, the man involved in marrying a woman having been divorced proceeds in committing adultery."

“And” – It Is Not Always What You Think It Is When We Are Talking Greek

The General Omissions of “And” in Translations

The Greek word for “and” is “και” (kai). Did you know that many English Bible versions often do not represent the actual Greek word “and” (kai) in their versions because it would seem strange to include all of the “ands” from Greek to uninformed English readers? Most translators have tried to represent some of the many occurrences of “and” throughout the New Testament with other words to mark out the different thoughts being given to the reader (as seen in some of the examples we are about to look at), rather than directly representing the unusual amount of repetitions of “and” in Greek. Although translators often do this to avoid confusing their readers, yet, it is partly because of this that we typically do not really understand the nature of the Greek word for “and.”

> Again, if we just look at Matthew 19, there are a total of about 30 occurrences of “and” (kai) [29 in Alexandrian texts] but in a typical English version, this word is very frequently not represented.

“And” Often Begins Sentences in Greek

Although I often consciously “break the rules” of proper English grammar, for most people (especially in writing) one is not supposed to begin sentences with “and” in proper English. But in Greek, “and” (kai) often correctly begins sentences, and sometimes this makes it much easier to translate into languages such as Spanish, which also begins many sentences with “and” (that is, y). But especially for those of us who speak English (and perhaps a few other related languages), when we read the “and” of Matthew 19:9 it often seems to us to necessarily apply the preceding “exception” for divorce to the following action of remarriage, but this is a false certainty we feel in our translations that does not work the same way in Greek. A proper understanding of the Greek “and” [“και” (kai)] can confirm that we have often somewhat missed out on Greek meanings with our own (non-Greek) concepts of “and”:

> there are also a few other words that serve as markers in the Greek text including: but, that , etc.

The KJV seems to connect two thoughts with the word “and”:

Mat_19:9 KJV …except it be for fornication, AND shall marry another…

This seems to extend the exception in English to also include and allow remarriage on top of divorce. But this is very wrong! It should say instead:

Mat_19:9 …only^G1508 for prostitution [i.e. fornication]. And he who shall marry another…

“And” in Greek Often Separates Different Thoughts

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Did you notice that I separated four different thoughts with bullet points? In the same way, it is very clear from the Greek New Testament that, “and” (kai) does not necessarily connect to statements to each other unless the sentence structure calls for this. When talking about the exception, a full statement has already been made in the first part of Matthew 19:9 (i.e. ‘divorce only for fornication’). Especially in cases like this, “and” (kai), and a few other “connecter words” (such as “that” [ὅτι (hoti)] and “but” [δὲ (de)]) very frequently function much more like markers for the next bullet point in a list of statements. In fact, we don’t need to look very far at all from Matthew 19:9 to begin to see this pattern being established since this is the way that this very chapter begins:

Mat_19:1-3 CAB – reformatted:

·“Now [καὶ – and; first point] it came to pass, when Jesus had finished these words…” (v. Mat_19:1)

·“…and [καὶ – second point] went to the region of Judea…” (v. Mat_19:1)

·“And [καὶ – third point] great crowds followed Him…” (v. Mat_19:2)

·“…and [καὶ – fourth point] He healed them…” (v. Mat_19:2)

·“[καὶ – and; fifth point] The Pharisees also* came to Him” (v. Mat_19:3)

·“…and [καὶ – sixth point] saying to Him…” (v. Mat_19:3)

[* Note: “also” is an understandable representation in v. Mat_19:3, but I have necessarily reverted this back to the original form of the Greek language so the English reader can see the structure of the Greek]

Jesus Himself starts repeating this same “bullet list” pattern with “and” (kai) when talking about marriage:

Mat_19:5 CAB – reformatted:

·“and He said…a man shall leave his father…”

·“and mother…”

·“and shall be joined…”

·“and the two shall become…”

Because of this, we can also see the same types of elements in Matthew 19:9:

Mat_19:9 Jos.Trans

.

·“But [δὲ – almost the same as “and” (καὶ) in Greek] I say to you…”

·“that [ὅτι – initiates the following statements…] anyone may divorce his wife only upon prostitution”

·“And [καὶ – second point] the one who marries another is committing adultery…”

·“And [καὶ – third point] everyone who marries her who is divorced is committing adultery” [TR/M text]

We see that “and,” is used along with other “connecter words” to mark out these different statements. In fact, “and” (kai) is repeatedly used in this chapter for such bullet lists. If we just simply look at Matthew 19 alone, I found at least 6 clear uses of such lists with multiple uses of and (kai) in Greek:

(1) v. Mat_19:1-3 (6 occurrences);

(2) v. Mat_19:5 (4 occurrences);

(3) v. Mat_19:9 (2 occurrences [TR/M text]);

(4) v. Mat_19:12 (2 occurrences);

(5) v. Mat_19:15-16 (2 occurrences);

(6) v. Mat_19:21 (3 occurrences);

If we were to even begin to number the other lists like this in the Bible, it would be an overwhelming attempt, because this is such a common mode of expressing ideas in the Bible.

Summary – “And” Can Often be Misunderstood

Because of all of the limitations we have in English, many people are often tempted to think that divorce also allows remarriage, but we have imposed our own non-Greek “and” upon the text, rather than receiving the Greek “and” (kai) for how it is so often used throughout the Bible. Instead of reading our own language into the Bible, we need to instead understand that with Greek:

·“and” is often not represented in translations because the repetition seems improper to many readers in some non-Greek languages; (and partly because of this we do not always understand the Greek word “and”)

·“and” often begins sentences;

·“and” is often used to mark a set of thoughts, just as we sometimes use bullet lists;

·“and” has a consistent context that strongly suggests that it is in Matthew 19:9 to mark sets of thoughts, not to extend the divorce exception to also allow remarriage

Copyright © Josiahs Scott, All rights reserved (see below)

The only reason I put this here is to avoid people misusing this work with bad motives. This is officially copyrighted to protect it from those with money in mind, and to preserve it for free distribution, especially in the unlikely event that someone might think to make money off of it rather than maximizing its distribution. You are permitted and encouraged to freely copy and redistribute this work in its entirety, via standard copy machine or electronic documentation as long as you make no money off of it. If you wish to reproduce this work on any larger scale, please contact me at Josiahs@trueconnection.org. You may also quote this document, by citing the reference as:

“[Name of Bible Study]” By Josiahs Scott, www.TrueConnection.org

PersonalNotes

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STATS:

First version of the table – Here is a table that is clearly “a work in progress”

This is not an exact etymology, but so far I am just showing the progression and relation of key words

Greek		>	πέραν	>		>	πόρνη	>	πορνεία	/	πορνεύω
Pronunciation	peráō	>	péran	>	pernáō	>	pórnē	>	porneía	/	porneúō
Strong’s	Not in Strong’s		G4008		Not in Strong’s		G4204		G4202		G4203
Meaning	To pass through		beyond (as in, “beyond the Jordan” - Mat_4:15)		To sell (because you have “traveled” to buy and sell)		A (female) Prostitute (a person “for sale”)		Prostitution/ Fornication (the crime itself)		(male) Prostitution/ Fornication
Scriptural References From the LXX & GNT											25 Verses Deu_23:17; Jdg_2:15; 1Ch_5:25; Psa_73:27; Psa_106:39; Jer_3:6; Jer_3:7; Jer_3:8; Eze_6:9; Eze_16:15; Eze_16:34; Eze_23:19; Hos_3:3; Hos_4:10; Hos_4:14; Hos_4:18; Hos_9:1; Amo_7:17; 1Co_6:18; 1Co_10:8; Rev_2:14; Rev_2:20; Rev_17:2; Rev_18:3; Rev_18:9;

To do:

- I want to get the actual Greek for all of these words

- Make more detailed explanations

>> add out + porneia

Before a lot of comments were made:

Greek	Pronunciation	Strong’s Number	Meaning & References
ἀπό	apo	G575	A very basic word meaning, away and or from
ὑπό	hupo	G5259	A very basic word meaning, under or beneath
ὑπέρ	huper	G5228	A very basic and common word meaning, over or above; In one form or the other, this word occurs hundreds and hundreds [G5228: 389 times; υπερ & G5228: 626 times; υπε & G5228: 800] of times in the LXX and GNT. But huper itself comes from an even more basic root word: peráō “‘over’…of place, above, beyond, across…” (Strong’s).
περάω	peráō	No Strong’s Number	To pass beyond (an action verb); This is a very basic and “primary word” which is used as a bases for many other Greek words; (See Word Study on G4205)
πέραν	péran	G4008 ALS p. 433	Beyond – a qualification of location, as in, “beyond the Jordan” (Mat_4:15)
περάτῃ	perátē	No Strong’s Number; ALS p. 433	A ‘gone beyond’ or “crossed over” person (esp. Across the Euphrates River), only in Gen_14:13 LXX; fig. “wanderer, migrant” (ALS p. 433) – The Greek equivalent to the word “Hebrew”: H5680 (& compare H5677; H5676; H5674; see: G1445; G1443); MT, not LXX: Exo_1:16; Exo_1:19; 1Sa_13:3; 1Sa_13:7; 1Sa_14:21; 1Sa_29:3; Jon_1:9; LXX, not MT: Exo_1:22; Num_24:24; 1Sa_17:8;
πέρνημι περναω	pernēmi pernáō	No Strong’s Number	To sell because you have typically “traveled” “beyond” to another place to buy and sell; These words are not directly in the GNT nor LXX, but they are the basis of G4204 and G4205
πορίζω	poridzō	No Strong’s Number; ALS p. 457	“to make profit” (ALS p. 457)
πορισμός -οῦ	porismos	No Strong’s Number; ALS p. 457	“means of livelihood, gaining, gain” (ALS p. 457)
πόρνος -ου	pornos	G4205	>>! Def?? Noun or verb? To sell – i.e. as a male prostitute Compare G4097 10 verses: 1Co_5:9-11 (Compare: 1Co_5:1 (porneia – G4202); 1Co_5:8 (“wickedness” G4189); 1Co_5:13 (G4190)) 1Co_6:9 (clearly fornication); Eph_5:5 (compare Eph_5:3 (G4202)); 1Ti_1:10 (does not encompass homosexuality); Heb_12:16 (perhaps fornication, as in the next chap....); Heb_13:4 (a man having sex before marriage vs. a man doing it within marriage); Rev_21:8; Rev_22:15;
πόρνη -ης	pórnē	G4204	A (female) Prostitute (a person “for sale”) 47 Verses: Gen_34:31 (clearly speaks of fornication: (1) She had been a virgin ["τὴν παρθένον...τῆς παρθένου" (Gen_34:3)]; (2) She was raped [καὶ ἐταπείνωσεν αὐτήν (Gen_34:2)] as confirmed in: Gen_34:2-7; Gen_34:13; Gen_34:27; (3) someone who is forced to have sex before marriage is made to partake of what only a prostitute/ professional "fornicator" does in Biblical days); Gen_38:15; Gen_38:21; Gen_38:22; Lev_21:7; Lev_21:14; Deu_23:2; Deu_23:17; Deu_23:18; Jos_2:1; Jos_6:17; Jos_6:23; Jos_6:25; Jdg_11:1; Jdg_16:1; 1Ki_3:16; 1Ki_21:19; 1Ki_22:38; Pro_5:3; Pro_6:26; Pro_29:3; Isa_1:21; Isa_23:15; Isa_23:16; Isa_57:3; Jer_3:3; Jer_5:7; Eze_16:30; Eze_16:31; Eze_16:35; Eze_23:43; Eze_23:44; Hos_4:14; Joe_3:3; Nah_3:4; Mat_21:31; Mat_21:32; Luk_15:30; 1Co_6:15; 1Co_6:16; Heb_11:31; Jas_2:25; Rev_17:1; Rev_17:5; Rev_17:15; Rev_17:16; Rev_19:2;
πορνεία, -ας	porneía	G4202	Noun: Prostitution/ Fornication (the crime itself) 61 Verses: Gen_38:24; Num_14:33; 2Ki_9:22; Isa_47:10; Isa_57:9; Jer_2:20; Jer_3:2; Jer_3:9; Jer_13:27; Eze_16:15; Eze_16:22; Eze_16:25; Eze_16:33; Eze_16:34; Eze_16:36; Eze_16:41; Eze_23:7; Eze_23:8; Eze_23:11; Eze_23:14; Eze_23:17; Eze_23:18; Eze_23:19; Eze_23:27; Eze_23:29; Eze_23:35; Eze_43:7; Eze_43:9; Hos_1:2; Hos_2:2; Hos_2:4; Hos_4:11; Hos_4:12; Hos_5:4; Hos_6:10; Mic_1:7; Nah_3:4; Mat_5:32; Mat_15:19; Mat_19:9; Mar_7:21; Joh_8:41; Act_15:20; Act_15:29; Act_21:25; 1Co_5:1; 1Co_6:13; 1Co_6:18; 1Co_7:2; 2Co_12:21; Gal_5:19; Eph_5:3; Col_3:5; 1Th_4:3; Rev_2:21; Rev_9:21; Rev_14:8; Rev_17:2; Rev_17:4; Rev_18:3; Rev_19:2;
πορνεύω	porneúō	G4203	Verb: To commit Prostitution/ Fornication; 25 Verses: Deu_23:17; Jdg_2:15; 1Ch_5:25; Psa_73:27; Psa_106:39; Jer_3:6; Jer_3:7; Jer_3:8; Eze_6:9; Eze_16:15; Eze_16:34; Eze_23:19; Hos_3:3; Hos_4:10; Hos_4:14; Hos_4:18; Hos_9:1; Amo_7:17; 1Co_6:18; 1Co_10:8; Rev_2:14; Rev_2:20; Rev_17:2; Rev_18:3; Rev_18:9;
ἐκπορνεύω	ekporneúō	G1608 ALS: p. 173	Out (ἐκ) + prostitution (πορνεύω) = to act out Prostitution/ Fornication; “to be utterly unchaste” (Strong’s); 38 verses: Gen_38:24; Exo_34:15; Exo_34:16; Lev_17:7; Lev_19:29; Lev_20:5; Lev_20:6; Lev_21:9; Num_15:39; Num_25:1; Deu_22:21; Deu_31:16; Jdg_2:17; Jdg_8:27; Jdg_8:33; 2Ch_21:11; 2Ch_21:13; Jer_3:1; Eze_6:9; Eze_16:16; Eze_16:17; Eze_16:20; Eze_16:26; Eze_16:28; Eze_16:30; Eze_16:33; Eze_20:30; Eze_23:3; Eze_23:5; Eze_23:30; Eze_23:43; Hos_1:2; Hos_2:5; Hos_4:12; Hos_4:13; Hos_4:18; Hos_5:3; Jud_1:7;
πορνικός -ή -όν	pornikos	No Strong’s Number; ALS p. 457	Pertaining to prostitution/ fornication Only in?: Pro_7:10; Eze_16:24; (πορνικον – pornikon)
πορνείον, -ου	porneion	No Strong’s Number; ALS p. 457	“brothel, house of harlotry” (ALS p. 457) Eze_16:31; Eze_16:39;
πορνοκόπος -ου	pornocopos	No Strong’s Number; ALS p. 457	One who sins with a prostitute Pro_23:21 (LXX)
Deutero- canonical Examples: A search for “πόρν‑” and “πορν‑” words	porn-		Tob_4:12 (πορνείας); Tob_8:7 (πορνείαν); Wis_14:12 (πορνείας); [Sir 9:3 (ἑταιριζομένῃ)] Sir_9:6 (πόρναις); Sir_19:2 (κολλώμενος πόρναις – this is the same as 1Co_6:16: "ὁ κολλώμενος τῇ πόρνῃ" and 1Co 6:18 φεύγετε τὴν πορνείαν...); Sir_23:17 (ἄνθρωπος πόρνος ἐν σώματι σαρκὸς αὐτοῦ); Sir_23:22-23 (adultery – ἐν πορνείᾳ ἐμοιχεύθη); Sir_26:9 (πορνεία γυναικὸς – a prostitution (type of) woman; either a wife: Sir 26:7 or a daughter: Sir 26:10); Sir_41:17 (αἰσχύνεσθε ἀπὸ πατρὸς καὶ μητρὸς περὶ πορνείας – "Be ashamed of whoredom..." (KJVA)); Sir_46:11 (ἐξεπόρνευσεν – i.e. spiritually carried "out" (ἐξ) fornication); Compare: “Deuterocanonical Books On Porneia”

Original: [* For women, bad singing is in the market (i.e. ‘selling yourself’): Eze_27:25; While good singing is when God saves you: Hos_2:15; Exo_15:21]

Parenthesis indicate words that we do not usually translate into usable English

Talmud – Excerpts

> incase I mess up: H1680; H1681; H1687; H1696; H1697; H1699; H1700; H1701; H1703; H4057;

G1508 – 85 times in NT

Mat_14:17

Search: EIMH in The LXX

>> look up: εἰ μηδὲν ?

(6) Examples of Deuterocanonical Books with “ζωγ-” (dzōg)

ζωγ

ζώγ

>> get any other variations from above…

(2) Examples of Deuterocanonical Books with “ζευ-” (dzeu)

(4) Examples of Deuterocanonical Books with “ζυγ-” (dzug)

Yoke: >> Get updated lists from Unbound Bible

I had thought these pertained to yokes but they did not – Things that can be fastened and unfastened (lit up-fastened) – using “ζωγ-” (dzōg)

18 refs:

Num_21:35 (captives); Num_31:15 (ἐζωγρήσατε); Num_31:18; Deu_2:34; Deu_20:16; Jos_2:13; Jos_6:25 (ἐζώγρησεν); Jos_9:20; 2Sa_8:2; 2Ch_25:12; Isa_49:16; Eze_23:14; {Sir_38:27; 2Ma_2:29; 2Ma_12:35; [4Ma_17:7]}; Luk_5:10; 2Ti_2:26;

>> Try Unboun Bible on this??

>> I still need to compare and compile this list with and into the previous research I have already done

This is a more complete list of references based on: ζευ ζυγ

I did some searching with software that was a little more thorough than e-Sword:

while being passively “glued” directly speaks of God’s work in making two people into one flesh,

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Note about Clement’s Quotes

>>! Need to add Turtullian and others??

Tischendorf’s Textual Apparatus – Clement Supports ei mē

“(Clem — libere, et quaeritur quorsum spectet—532 cwris logou porn. et506 plhn ei mh epi logw ponh.).”*

“πλὴν εἰ μὴ ὲπὶ λόγω πονηείασ”

According to Johannes Jacobus Griesbach and Caspar René Gregory, Ezra Abbot (p. 114, 1869)

532

cwris logou porn.

\/ readable text:

χωρισ λογου πορν

et506

plhn ei mh epi logw ponh

\/ readable text:

πλην ει μη επι λογω πονη

Quote 1: “cwris logou porn”*

“Clement has this text in Potter’s edition, page 532. This Greek text is a modified form of Matthew 5:32.” (McFall, p. 11)

Quote 2: “plhn ei mh epi logw ponh” [et⁵⁰⁶]

“Clement has this text in Potter’s edition, page 506. This creative combination (or paraphrase) of 19:9 and 5:32 is unique to Clement” (McFall, p. 11)

This quote is said to be “unique to Clement” but the earliest Latin version we have is very similar to this. – Clement is not the only one who thinks the exception looks something like this.

* Sources and Explanations

·see McFall, under “Tischendorf’s meagre evidence in support of Erasmus’s Greek text” (p. 10)

·There is an “edition of his work by Iohannis Potterus (Oxonii, 1715)”

·Apparently this is referenced in “Constantinus Tischendorf, Novum Testamentum Graece (8th ed.; Lipsiae: Giesecke & Deverient, 1869), 1:114.”

·“John Potter, Archbishop of Canterbury. His edition . in two vols, was issued at Oxford in 1715, and is reprinted in Migne, P.G. vols. viii. and ix.”

http://books.google.com/books?pg=PR19&dq=Clement%20of%20Alexandria%20Johannis%20Potter&id=KxY6AAAAMAAJ&output=text

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Basil the Great (329-379 AD) – Beyond the Early Church

·Tischendorf reportedly indicates that quotes from “Basil the Great” support the ei*

·Basil, “writes the ‘exception’ phrase in 19:9 as εἰ μὴ ἐπί (except for), in contrast with the simple μὴ ἐπί (excluding)”

http://en.wikipedia.org/wiki/Constantin_von_Tischendorf

“Basil the Great (Basilius Magnus), bishop of Caesarea (AD 329-379), and “eth” (ethica) is a reference to Moralia in volume 2, pp. 230-323, Operum eius editionem Benedictinam curavit Iulianus Garnerius (3 vols; Paris, 1721-1730).”*

>> I plan to move this to the APPX

Note: This point is currently under development in the appendix entitled, “Exception Clause Research.” If you think you can help improve this point at all, please let me know!

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Note: We have not yet begun working on EIAN MH (if you want to help, please let me know!)

Note: We have not yet begun working on EI DE MH (if you want to help, please let me know!)