Category Archives: Section One

Adultery in the Law, Part 1

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I want to study the background information in the Old Testament to see if I can understand what Jesus, Paul and the New Testament writers meant by πορνεία.  Since I’m treating πορνεία like the unknown X, I’ll track the Hebrew word נָאַף (nā’ap̄), equivalent to μοιχάω in Greek, to commit adultery.

The first occurrence is Exodus 20:14 (NET) [Table]: You shall not commit adultery (nā’ap̄, תנאף).  And the next is Leviticus 20:10 (NET Table) where the penalty for ינאף (nā’ap̄) is described:

If a man commits adultery (nā’ap̄, ינאף) with his neighbor’s wife, both the adulterer (nā’ap̄, הנאף) and the adulteress (nā’ap̄, והנאפת) must be put to death [See Addendum below].

What follows is a list of other capital offenses (Leviticus 20:11 NET Table):

If a man has sexual intercourse (šāḵaḇ, ישכב) with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves.

I assume that the father was already dead, otherwise the law is redundant and falls under נָאַף (nā’ap̄).  Similarly in Leviticus 20:12 (NET) I assume that the son was dead:

If a man has sexual intercourse (šāḵaḇ, ישכב) with his daughter-in-law, both of them must be put to death.  They have committed (ʿāśâ, עשׁו) perversion (teḇel, תבל); their blood guilt is on themselves.

The list continues (Leviticus 20:13-16 NET):

If a man has sexual intercourse (šāḵaḇ, ישכב) with a male as one has sexual intercourse (miškāḇ, משכבי) with a woman, the two of them have committed (ʿāśâ, עשׁו) an abomination (tôʿēḇâ, תועבה).  They must be put to death; their blood guilt is on themselves.  If a man has sexual intercourse (lāqaḥ, יקח) with both a woman and her mother, it is lewdness (zimmâ, זמה).  Both he and they must be burned to death, so there is no lewdness (zimmâ, זמה) in your midst [See Addendum below].  If a man has (nāṯan, יתן) sexual intercourse (šᵊḵōḇeṯ, שכבתו) with any animal, he must be put to death, and you must kill the animal.  If a woman approaches any animal to have sexual intercourse (rāḇaʿ, לרבעה) with it, you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.

In Leviticus 20:17 (NET) offenders are to be cut off (probably executed) in the sight of the children of their people, and in verse 18 (NET), cut off from the midst of their people.

If a man has sexual intercourse (lāqaḥ, יקח) with his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace (ḥeseḏ, חסד).  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity [Table].  If a man has sexual intercourse (šāḵaḇ, ישכב) with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them must be cut off from the midst of their people.

Finally, the punishment incurred in Leviticus 20:19-21 was childlessness.

You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative.  They must bear their punishment for iniquity [Table].  If a man has sexual intercourse (šāḵaḇ, ישכב) with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless [Table].  If a man has sexual intercourse with (lāqaḥ, יקח) his brother’s wife, it is indecency (nidâ, נדה).  He has exposed his brother’s nakedness; they will be childless.

I assume that the execution of this sentence was intentionally left to God (in the form of reproductive issues) rather than to men (infanticide).  But it would be difficult to demonstrate except in the most oblique way.  Abraham (Abram) for instance married his niece1 Sarai more than four hundred thirty years2 before the law prohibited3 such marriage.  What is intriguing about this is that until God intervened, fulfilling his promise to Abram, Sarai was barren; she had no children.4

Whether these sentences were ever actually executed in a systematic way in Israel is a question I’ll leave for others.  My interest is simply to introduce the question:  Is Leviticus 20:11-21 what Jesus, Paul and the New Testament writers meant by the Greek word πορνεία?

 

Addendum: January 16, 2019
A table comparing Galatians 3:17 in the NET and KJV follows.

Galatians 3:17 (NET)

Galatians 3:17 (KJV)
What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν τουτο δε λεγω διαθηκην προκεκυρωμενην υπο του θεου εις χριστον ο μετα ετη τετρακοσια και τριακοντα γεγονως νομος ουκ ακυροι εις το καταργησαι την επαγγελιαν τουτο δε λεγω διαθηκην προκεκυρωμενην υπο του θεου εις χριστον ο μετα ετη τετρακοσια και τριακοντα γεγονως νομος ουκ ακυροι εις το καταργησαι την επαγγελιαν

 

Addendum: September 17, 2021
Note 21 in the NET reads:

The reading of the LXX minuscule mss has been followed here (see the BHS footnote a-a). The MT has a dittography, repeating “a man who commits adultery with the wife of” (see the explanation in J. E. Hartley, Leviticus [WBC], 328). The duplication found in the MT is reflected in some English versions, e.g., KJV, ASV, NASB, NIV.

Both versions of the Septuagint I’ve been using seem to confirm the Masoretic text here.

Masoretic Text

 Septuagint
Leviticus 20:10 (Tanakh/KJV) Leviticus 20:10 (NET) Leviticus 20:10 (NETS)

Leviticus 20:10 (Elpenor English)
And the man that committeth adultery (יִנְאַף֙) with another man’s wife, even he that committeth adultery (יִנְאַ֖ף) with his neighbour’s wife, both the adulterer (הַנֹּאֵ֖ף) and the adulteress (וְהַנֹּאָֽפֶת) shall surely be put to death. If a man commits adultery (nā’ap̄, ינאף) with his neighbor’s wife, both the adulterer (nā’ap̄, הנאף) and the adulteress (nā’ap̄, והנאפת) must be put to death. A person who commits adultery (μοιχεύσηται) with the wife of a man or who commits adultery (μοιχεύσηται) with the wife of his neighbor—let both the adulterer (μοιχεύων) and the adulteress (μοιχευομένη) by death be put to death. Whatever man shall commit adultery (μοιχεύσηται) with the wife of a man, or whoever shall commit adultery (μοιχεύσηται) with the wife of his neighbour, let them die the death, the adulterer (μοιχεύων) and the (μοιχευομένη) adulteress.

The Greek translations of זִמָּ֖ה (zimmâ) in Leviticus 20:14 surprised me enough to be highlighted.  I’m not grasping the general, specific, technical or emotional connotations of זִמָּ֖ה (zimmâ), ἀνόμημά or ἀνομία apparently.

Masoretic Text

 Septuagint
Leviticus 20:14 (Tanakh) Leviticus 20:14 (NET) Leviticus 20:14 (NETS)

Leviticus 20:14 (Elpenor English)
And if a man take (יִקַּ֧ח) with his wife also her mother, it is wickedness (זִמָּ֣ה): they shall be burnt with fire, both he and they; that there be no wickedness (זִמָּ֖ה) among you. If a man has marital relations (lāqaḥ, יקח) with both a woman and her mother, it is lewdness (zimmâ, זמה).  Both he and they must be burned to death, so there is no lewdness (zimmâ, זמה) in your midst. He who takes (λάβῃ) a wife and her mother—it is transgression of the law (ἀνόμημά); they shall burn both him and them with fire, and there shall be no lawlessness (ἀνομία) among you. Whosoever shall take (λάβῃ) a woman and her mother, it is iniquity (ἀνόμημά): they shall burn him and them with fire; so there shall not be iniquity (ἀνομία) among you.

Tables comparing Leviticus 20:12; 20:13; 20:14; 20:15; 20:16; 20:18; 20:21 and Genesis 11:30 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 20:12; 20:13; 20:14; 20:15; 20:16; 20:18; 20:21 and Genesis 11:30 in the Septuagint (BLB and Elpenor) follow.

Leviticus 20:12 (Tanakh)

 Leviticus 20:12 (KJV)

Leviticus 20:12 (NET)
And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them. And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them. If a man goes to bed with his daughter-in-law, both of them must be put to death.  They have committed perversion; their blood guilt is on themselves.

Leviticus 20:12 (Septuagint BLB)

Leviticus 20:12 (Septuagint Elpenor)
καὶ ἐάν τις κοιμηθῇ μετὰ νύμφης αὐτοῦ θανάτῳ θανατούσθωσαν ἀμφότεροι ἠσεβήκασιν γάρ ἔνοχοί εἰσιν καὶ ἐάν τις κοιμηθῇ μετὰ νύμφης αὐτοῦ, θανάτῳ θανατούσθωσαν ἀμφότεροι· ἠσεβήκασι γάρ, ἔνοχοί εἰσι

Leviticus 20:12 (NETS)

Leviticus 20:12 (English Elpenor)
And if anyone lies with his daughter-in-law, let both of them by death be put to death, for they have behaved impiously; they are liable. And if any one should lie with his daughter-in-law, let them both be put to death; for they have wrought impiety, they are guilty.

Leviticus 20:13 (Tanakh)

 Leviticus 20:13 (KJV)

Leviticus 20:13 (NET)
And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them. If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them. If a man goes to bed with a male as one goes to bed with a woman, the two of them have committed an abomination.  They must be put to death; their blood guilt is on themselves.

Leviticus 20:13 (Septuagint BLB)

Leviticus 20:13 (Septuagint Elpenor)
καὶ ὃς ἂν κοιμηθῇ μετὰ ἄρσενος κοίτην γυναικός βδέλυγμα ἐποίησαν ἀμφότεροι θανατούσθωσαν ἔνοχοί εἰσιν καὶ ὃς ἂν κοιμηθῇ μετά ἄρσενος κοίτην γυναικός, βδέλυγμα ἐποίησαν ἀμφότεροι· θανάτῳ θανατούσθωσαν, ἔνοχοί εἰσιν

Leviticus 20:13 (NETS)

Leviticus 20:13 (English Elpenor)
And he who lies with a male in a bed for a woman, both have committed an abomination; by death let them be put to death; they are liable. And whoever shall lie with a male as with a woman, they have both wrought abomination; let them die the death, they are guilty.

Leviticus 20:14 (Tanakh)

 Leviticus 20:14 (KJV)

Leviticus 20:14 (NET)
And if a man take with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. If a man has marital relations with both a woman and her mother, it is lewdness.  Both he and they must be burned to death, so there is no lewdness in your midst.

Leviticus 20:14 (Septuagint BLB)

Leviticus 20:14 (Septuagint Elpenor)
ὃς ἐὰν λάβῃ γυναῗκα καὶ τὴν μητέρα αὐτῆς ἀνόμημά ἐστιν ἐν πυρὶ κατακαύσουσιν αὐτὸν καὶ αὐτάς καὶ οὐκ ἔσται ἀνομία ἐν ὑμῗν ὃς ἂν λάβῃ γυναῖκα καὶ τὴν μητέρα αὐτῆς, ἀνόμημά ἐστιν, ἐν πυρὶ κατακαύσουσιν αὐτὸν καὶ αὐτάς, καὶ οὐκ ἔσται ἀνομία ἐν ὑμῖν

Leviticus 20:14 (NETS)

Leviticus 20:14 (English Elpenor)
He who takes a wife and her mother—it is transgression of the law; they shall burn both him and them with fire, and there shall be no lawlessness among you. Whosoever shall take a woman and her mother, it is iniquity: they shall burn him and them with fire; so there shall not be iniquity among you.

Leviticus 20:15 (Tanakh)

 Leviticus 20:15 (KJV)

Leviticus 20:15 (NET)
And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast. And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast. If a man has sexual relations with any animal, he must be put to death, and you must kill the animal.

Leviticus 20:15 (Septuagint BLB)

Leviticus 20:15 (Septuagint Elpenor)
καὶ ὃς ἂν δῷ κοιτασίαν αὐτοῦ ἐν τετράποδι θανάτῳ θανατούσθω καὶ τὸ τετράπουν ἀποκτενεῗτε καὶ ὃς ἂν δῷ κοιτασίαν αὐτοῦ ἐν τετράποδι, θανάτῳ θανατούσθω, καὶ τὸ τετράπουν ἀποκτενεῖτε

Leviticus 20:15 (NETS)

Leviticus 20:15 (English Elpenor)
And he who gives his sleeping-with to a quadruped, by death let him be put to death, and you shall kill the quadruped. And whosoever shall lie with a beast, let him die the death; and ye shall kill the beast.

Leviticus 20:16 (Tanakh)

 Leviticus 20:16 (KJV)

Leviticus 20:16 (NET)
And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them. If a woman approaches any animal to copulate with it, you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.

Leviticus 20:16 (Septuagint BLB)

Leviticus 20:16 (Septuagint Elpenor)
καὶ γυνή ἥτις προσελεύσεται πρὸς πᾶν κτῆνος βιβασθῆναι αὐτὴν ὑπ᾽ αὐτοῦ ἀποκτενεῗτε τὴν γυναῗκα καὶ τὸ κτῆνος θανάτῳ θανατούσθωσαν ἔνοχοί εἰσιν καὶ γυνή, ἥτις προσελεύσεται πρὸς πᾶν κτῆνος βιβασθῆναι αὐτὴν ὑπ᾿ αὐτοῦ, ἀποκτενεῖτε τὴν γυναῖκα καὶ τὸ κτῆνος· θανάτῳ θανατούσθωσαν, ἔνοχοί εἰσιν

Leviticus 20:16 (NETS)

Leviticus 20:16 (English Elpenor)
And a woman who shall approach any animal for her to be mounted by it—you shall kill the woman and the animal; by death the shall be put to death; they are liable. And whatever woman shall approach any beast, so as to have connexion with it, ye shall kill the woman and the beast: let them die the death, they are guilty.

Leviticus 20:18 (Tanakh)

 Leviticus 20:18 (KJV)

Leviticus 20:18 (NET)
And if a man shall lie with a woman having her sickness, and shall uncover her nakedness–he hath made naked her fountain, and she hath uncovered the fountain of her blood–both of them shall be cut off from among their people. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people. If a man goes to bed with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood, and she has exposed the fountain of her blood, so both of them must be cut off from the midst of their people.

Leviticus 20:18 (Septuagint BLB)

Leviticus 20:18 (Septuagint Elpenor)
καὶ ἀνήρ ὃς ἂν κοιμηθῇ μετὰ γυναικὸς ἀποκαθημένης καὶ ἀποκαλύψῃ τὴν ἀσχημοσύνην αὐτῆς τὴν πηγὴν αὐτῆς ἀπεκάλυψεν καὶ αὕτη ἀπεκάλυψεν τὴν ῥύσιν τοῦ αἵματος αὐτῆς ἐξολεθρευθήσονται ἀμφότεροι ἐκ τοῦ γένους αὐτῶν καὶ ἀνήρ, ὃς ἂν κοιμηθῇ μετὰ γυναικὸς ἀποκαθημένης καὶ ἀποκαλύψῃ τὴν ἀσχημοσύνην αὐτῆς, τὴν πηγὴν αὐτῆς ἀπεκάλυψε, καὶ αὕτη ἀπεκάλυψε τὴν ῥύσιν τοῦ αἵματος αὐτῆς· ἐξολοθρευθήσονται ἀμφότεροι ἐκ τῆς γενεᾶς αὐτῶν

Leviticus 20:18 (NETS)

Leviticus 20:18 (English Elpenor)
And a man who lies with a woman who sits apart and uncovers her shame—he has laid bare her spring, and she has laid bare her flow of blood; both of them shall be exterminated from their race. And whatever man shall lie with a woman that is set apart [for a flux], and shall uncover her nakedness, he has uncovered her fountain, and she has uncovered the flux of her blood: they shall both be destroyed from among their generation.

Leviticus 20:21 (Tanakh)

 Leviticus 20:21 (KJV)

Leviticus 20:21 (NET)
And if a man shall take his brother’s wife, it is impurity: he hath uncovered his brother’s nakedness; they shall be childless. And if a man shall take his brother’s wife, it is an unclean thing: he hath uncovered his brother’s nakedness; they shall be childless. If a man has marital relations with his brother’s wife, it is indecency.  He has exposed his brother’s nakedness; they will be childless.

Leviticus 20:21 (Septuagint BLB)

Leviticus 20:21 (Septuagint Elpenor)
ὃς ἂν λάβῃ τὴν γυναῗκα τοῦ ἀδελφοῦ αὐτοῦ ἀκαθαρσία ἐστίν ἀσχημοσύνην τοῦ ἀδελφοῦ αὐτοῦ ἀπεκάλυψεν ἄτεκνοι ἀποθανοῦνται ὃς ἐὰν λάβῃ γυναῖκα τοῦ ἀδελφοῦ αὐτοῦ, ἀκαθαρσία ἐστίν· ἀσχημοσύνην τοῦ ἀδελφοῦ αὐτοῦ ἀπεκάλυψεν, ἄτεκνοι ἀποθανοῦνται

Leviticus 20:21 (NETS)

Leviticus 20:21 (English Elpenor)
He who takes the wife of his brother—it is impurity; he has uncovered his brother’s shame; they shall die childless. Whoever shall take his brother’s wife, it is uncleanness; he has uncovered his brother’s nakedness; they shall die childless.

Genesis 11:30 (Tanakh)

 Genesis 11:30 (KJV)

Genesis 11:30 (NET)
And Sarai was barren; she had no child. But Sarai was barren; she had no child. But Sarai was barren; she had no children.

Genesis 11:30 (Septuagint BLB)

Genesis 11:30 (Septuagint Elpenor)
καὶ ἦν Σαρα στεῗρα καὶ οὐκ ἐτεκνοποίει καὶ ἦν Σάρα στεῖρα καὶ οὐκ ἐτεκνοποίει

Genesis 11:30 (NETS)

Genesis 11:30 (English Elpenor)
And Sara was barren, and she was not bearing children. And Sara was barren, and did not bear children.

1 Terah became the father of Abram, Nahor, and Haran…. And Abram and Nahor took wives for themselves.  The name of Abram’s wife was Sarai, and the name of Nahor’s wife was Milcah; she was the daughter of Haran, the father of both Milcah and Iscah. (Genesis 11:27a, 29 NET)  Was Sarah the Sister and Wife of Abraham?

2 Galatians 3:17

3 I am assuming that, You must not expose the nakedness of your father’s brother; you must not approach his wife to have sexual intercourse with her (Leviticus 18:14 NET), includes a niece (who literally exposes the nakedness of her father’s brother). Reversibility seems to be indicated in the command against sexual intercourse with a sister (Leviticus 20:17 NET): …so that he sees her nakedness and she sees his nakedness, it is a disgrace.

4 Genesis 11:30 NET

Adultery and X

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Since I am uncomfortable with immorality as potentially too broad a translation of πορνεία I’ll treat it like an unknown X.  So if I remove X from the equations so to speak I get a clearer view of Jesus’ meaning without X.  I might even gain some insight into ways to solve for X where X = πορνεία.

Matthew 5:32 (NET) Table

Matthew 19:9 (NET) Table
I say to you that everyone who divorces his wife…makes her commit adultery, and whoever marries a divorced woman commits adultery. Now I say to you that whoever divorces his wife…and marries another commits adultery.

So there are two statements in Matthew 5:32 (NET): 1) everyone who divorces his wife makes her commit adultery (μοιχευθῆναι, a form of μοιχεύω), and 2) whoever marries a divorced woman commits adultery (μοιχᾶται, a form of μοιχάω).  There is one statement in Matthew 19:9 (NET): 3) whoever divorces his wife and marries another commits adultery (μοιχᾶται, a form of μοιχάω).  So I have three statements made by Jesus about divorce and adultery.  The missing statement from Matthew 19:9 in the NET is not particularly relevant to this consideration because it was identical to statement 2) in Matthew 5:32 (NET).

With this as a baseline I’ll put X back in to see what is changed by X.

Matthew 5:32 (NET)

Matthew 19:9 (NET)
I say to you that everyone who divorces his wife, except for X, makes her commit adultery, and whoever marries a divorced woman commits adultery. Now I say to you that whoever divorces his wife, except for X, and marries another commits adultery.

What is fairly clear now is that the introduction of X did not alter the fact that the man divorced his wife in Matthew 5:32 (NET).  It did not change the facts that Moses permitted you to divorce your wives because of your hard hearts, nor that from the beginning it was not this way.1  The introduction of X has absolutely no bearing on the facts that from the beginning the Creator made them male and female [see Addendum below], and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’ [see Addendum below]?  So they are no longer two, but one flesh.  Therefore what God has joined together, let no one separate.2

The only facts available for alteration by X or the facts pertaining to adultery if/when a woman so divorced remarries.  I’m going to assume that X in this case was the husband’s doing.  When a wife is divorced because of the husband’s X, Jesus does not consider her remarriage adultery, not for her, not for the man who marries her.  Likewise in Matthew 19:9 (NET) Jesus does not consider the husband’s remarriage adultery if the wife does X.  And by no means, in either case, is it a command to divorce over X.  Forgiveness, mercy, love and grace remain the standing order of the day.

My advice to anyone who, like me, is caught up in a divorce is to stop looking to rules like this to justify yourself.  But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.3  Jesus told of a man who stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’  I tell you that this man went down to his home justified…4

The one who confesses divorce as sin and receives mercy, forgiveness and justification from God through Jesus Christ is free to marry again as the Lord leads.  The one who justifies divorce by laws, rules or principles disagrees with God through Jesus Christ, does not receive God’s mercy, forgiveness or justification, but relies on his own righteousness derived from the law.  If this one remarries after divorce it is adultery in Jesus’ eyes.  But all is not lost.  …if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.  Jesus told of a man who stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’  I tell you that this man went down to his home justified…

 

Addendum: September 8, 2021
According to a note (6) in the NET Matthew 19:4b is a quotation of Genesis 1:27b and 5:2a.  Tables comparing the Greek of Jesus’ quotation with that of the Septuagint follow.

Matthew 19:4 (NET Parallel Greek) Table

 Genesis 1:27b (Septuagint BLB) Table

Genesis 1:27b (Septuagint Elpenor)
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς

Matthew 19:4 (NET)

 Genesis 1:27b (NETS)

Genesis 1:27b (English Elpenor)
made them male and female male and female he made them male and female he made them
Matthew 19:4 (NET Parallel Greek) Table Genesis 5:2a (Septuagint BLB) Genesis 5:2a (Septuagint Elpenor)
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς
Matthew 19:4 (NET) Genesis 5:2a (NETS) Genesis 5:2a (English Elpenor)
made them male and female male and female he made them male and female he made them

According to a note (7) in the NET Matthew 19:5 is a quotation of Genesis 2:24.  A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows.

Matthew 19:5 (NET Parallel Greek)

 Genesis 2:24 (Septuagint BLB) Table

Genesis 2:24 (Septuagint Elpenor)
ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῗκα αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν
Matthew 19:5 (NET) Genesis 2:24 (NETS) Genesis 2:24 (English Elpenor)
For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.

A table comparing Genesis 5:2 in the Tanakh, KJV and NET, and a table comparing the Greek of Genesis 5:2 in the Septuagint (BLB and Elpenor) follow.

Genesis 5:2 (Tanakh)

 Genesis 5:2 (KJV)

Genesis 5:2 (NET)
male and female created He them, and blessed them, and called their name Adam, in the day when they were created. Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. He created them male and female; when they were created, he blessed them and named them “humankind.”

Genesis 5:2 (Septuagint BLB)

Genesis 5:2 (Septuagint Elpenor)
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς καὶ εὐλόγησεν αὐτούς καὶ ἐπωνόμασεν τὸ ὄνομα αὐτῶν Αδαμ ᾗ ἡμέρᾳ ἐποίησεν αὐτούς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς καὶ εὐλόγησεν αὐτούς· καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ ᾿Αδάμ, ᾗ ἡμέρᾳ ἐποίησεν αὐτούς

Genesis 5:2 (NETS)

Genesis 5:2 (English Elpenor)
male and female he made them, and he blessed them.  And he named their name “Adam” on the day that he made them. male and female he made them, and blessed them; and he called his name Adam, in the day in which he made them.

1 Matthew 19:8 (NET) Table

2 Matthew 19:4-6 (NET) Table

3 1 John 1:9, 10 (NET)

4 Luke 18:13, 14 (NET) Table

Immorality

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Perhaps this is as good a time as any to say that I take it for granted that Jesus spoke Greek, and that those who heard him understood him perfectly well in what was by then, more than three centuries after the conquest of Alexander the Great, their native tongue.  And yes, of course, the Greek they spoke and understood was shaded and colored by their own culture and heritage.

I first encounter the Greek word πορνεία in Matthew 5:31, 32 (NET):

“It was said, ‘Whoever1 divorces (ἀπολύσῃ, a form of ἀπολύω) his wife must give her a legal document.’  But I say to you that everyone2 who divorces3 (ἀπολύων, another form of ἀπολύω) his wife, except for [the cause (λόγου, a form of λόγος) of (KJV)] immorality (πορνείας, a form of πορνεία), makes (ποιεῖ, a form of ποιέω) her commit adultery (μοιχευθῆναι, a form of μοιχεύω), and whoever marries a divorced (ἀπολελυμένην, another form of ἀπολύω) woman commits adultery4 (μοιχᾶται, a form of μοιχάω).

The word ἀπολύω is a compound of ἀπό (off, away) and λύω (loosen).  So while it is perfectly legitimate to translate the off-loosening of a wife and sending her away with the word divorces in verse 31 and divorced in verse 32, it is equally legitimate to translate the off-loosening of another’s sin and sending it away as forgive and forgiven in Luke 6:37 (NET).5  A good precedent for translating ἀπολύω forgive is found in Matthew 18:27 (NET), The Parable of the Unforgiving Slave, where it is coupled with ἀφίημι.

The lord had compassion on that slave and released (ἀπέλυσεν, another form of ἀπολύω) him [e.g., from custody], and forgave (ἀφῆκεν, a form of ἀφίημι) him the debt.

More to the point, perhaps, these story images give me a vivid picture of what forgiveness is.  But I’m laboring this point because the first occurrence of ἀπολύω, as divorce, gives me a little more insight into Matthew 5:31 and 32.  Joseph considered sending away his fiancée Mary, Jesus’ mother (Matthew 1:18, 19 NET):

Now the birth of Jesus Christ happened this way.  While6 his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.  Because Joseph, her husband to be, was a righteous (δίκαιος) man, and because he did not want (θέλων, a form of θέλω) to disgrace7 (δειγματίσαι, a form of δειγματίζω) her, he intended (ἐβουλήθη, a form of βούλομαι) to divorce (ἀπολῦσαι, another form of ἀπολύω) her privately.

Joseph is an interesting pivotal character between an old vision and a new vision of righteousness.  He could not be tainted by a wife who had known another man, but he was not willing to disgrace her either.  If he were fully under the old vision of righteousness he probably should have disgraced (δειγματίζω) her to completely absolve himself of wrongdoing.  But clearly his heart wasn’t in it.  So he planned to divorce or send her away privately, as opposed to forgive her privately when considered in context.  The story continues in Matthew 1:20 (NET):

When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David8, do not be afraid to take Mary9 as your wife, because the child conceived in her is from the Holy Spirit.”

When Joseph married Mary as the angel of the Lord commanded he made the pivot into a new vision of righteousness.   He quietly bore the unrighteous assumptions of all who could count to nine, for who in first century Israel would ever believe an old Gentile excuse like, “a god did it,” particularly the God of Abraham, Isaac and Jacob?

There was a dark side to the old vision of righteousness.  Under law it is easy to mistake not-sin for righteousness.  In Matthew 19:3 (NET), some Pharisees came to [Jesus] in order to test (πειράζοντες, a form of πειράζω) him.  They asked,10 “Is it lawful11 (ἔξεστιν, a form of ἔξεστι) to divorce (ἀπολῦσαι, another form of ἀπολύω) a wife for any cause?”

I think it was wise to translate πειράζω test here.  The word can mean tempt to evil (1 Corinthians 10:9 NET), And let us not put Christ to the test (ἐκπειράζωμεν, a form of ἐκπειράζω), as some of them12 did (ἐπείρασαν, another form of πειράζω), and were destroyed by snakes; and (1 Corinthians 10:13 NET), No trial (πειρασμὸς, a form of πειρασμός) has overtaken you that is not faced by others.  And God is faithful (πιστός): He will not let you be tried (πειρασθῆναι, another form of πειράζω) beyond what you are able to bear, but with the trial (πειρασμῷ, another form of πειρασμός) will also provide a way out so that you13 may be able to endure it.  It could also mean the prudent examination of any spiritual claim to authority (2 Corinthians 13:5a NET), Put yourselves to the test (πειράζετε, another form of πειράζω) to see if you are in the faith; examine (δοκιμάζετε, a form of δοκιμάζω) yourselves!

It is entirely possible that some of the Pharisees present intended exactly this latter kind of examination of Jesus when they questioned Him.  It is possible that some were curious whether Jesus agreed with them or not.  There was a dispute about divorce between the schools of Shammai and Hillel14 a generation earlier.  And it is possible that some had already judged Jesus as evil and were searching for evidence to condemn him.

The translation of the Pharisees question—Is it lawful to divorce a wife for any cause?—is good politic but also probably reflects the actual situation.  It is possible that someone wanted confirmation of a growing suspicion: Is it lawful to divorce a wife for any cause at all, ever, under any circumstances?  Love, mercy and forgiveness were not unknown in Israel.  And ἔξεστι seems to me to carry the hope that the law, what is lawful, correlates in some positive way with righteousness.  (That hope was dashed by the way when Paul penned Romans 3:20 [NET], For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.)  And it is highly probable that many of the Pharisees asked Jesus, Is it lawful to divorce a wife for any cause that seems good to me?

Jesus did not turn to Exodus, Leviticus or Deuteronomy to answer the question, but to Genesis.  He answered15 (Matthew 19:4-6 NET):

“Have you not read that from the beginning the Creator16 made them male and female,17 and said, ‘For18 this reason a man will leave his father and mother and will be united19 with his wife, and the two will become one flesh’?20  So they are no longer two, but one flesh.  Therefore what God has joined (συνέζευξεν, a form of συζεύγνυμι) together, let no one separate (χωριζέτω, a form of χωρίζω).”

So, to keep it clear in my own mind, Jesus’ answer to the Pharisees’ question—Is it ἔξεστιν (in the sense of right or righteous) to divorce a wife for any cause?—was a fairly emphatic, “No.”  Then the Pharisees asked an entirely different question (Matthew 19:7 NET), Why then did Moses21 command (ἐνετείλατο, a form of ἐντέλλω) us to give a certificate of dismissal22 and to divorce (ἀπολῦσαι, another form of ἀπολύω) her?23

Jesus answered (Matthew 19:8 NET), Moses24 permitted (ἐπέτρεψεν, a form of ἐπιτρέπω) you to divorce (ἀπολῦσαι, another form of ἀπολύω) your wives because of your hard hearts (σκληροκαρδίαν, a form of σκληροκαρδία), but from the beginning it was not this way.

Jesus’ next statement raises a few questions.  Was He continuing to address the Pharisees’ second question?  Their first question?  Both?  Or neither?  Jesus said (Matthew 19:9 NET):

Now I say to you that whoever divorces (ἀπολύσῃ, a form of ἀπολύω) his wife, except25 for immorality (πορνεία), and marries (γαμήσῃ, a form of γαμέω) another commits adultery26 (μοιχᾶται, a form of μοιχάω).  [KJV, and whoso marrieth her which is put away doth commit adultery.]

If this statement refers back to the Pharisees’ first question, then it seems to provide an exception to no divorce and remarriage.  If it refers to the second question it seems to address an obscure point about πορνεία, presumably by the wife, exempting the husband’s remarriage after a divorce from being considered μοιχᾶται, committing adultery.  I’m having some difficulty predicting its meaning if it references both or neither question.  (There is no note explaining why the last half of the verse was removed from the NET.)

The disciples response (Matthew 19:10 NET)—If this is the case of a husband with a wife, it is better (συμφέρει, a form of συμφέρω) not to marry (γαμῆσαι, another form of γαμέω)!—is not particularly helpful to clarify the issue.  What it does imply is that men who want to divorce their wives and remarry, who believe that this statement is an exception to Jesus’ understanding of the issue, and who want to justify themselves by law, have a selfish interest in making the meaning of πορνεία as broad as possible.  And that makes me cautious about accepting immorality as the best possible translation of πορνεία.

 

 

Addendum: December 15, 2018
Tables comparing Matthew 5:31, 32; 1:18-20; 19:3; 1 Corinthians 10:9; 10:13; 2 Corinthians 13:5; Matthew 19:4, 5; 19:7-10 and Luke 6:37, 38 in the NET and KJV follow.

Matthew 5:31, 32 (NET)

Matthew 5:31, 32 (KJV)
“It was said, ‘Whoever divorces his wife must give her a legal document.’ It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐρρέθη δέ· ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον ερρεθη δε οτι ος αν απολυση την γυναικα αυτου δοτω αυτη αποστασιον ερρεθη δε οτι ος αν απολυση την γυναικα αυτου δοτω αυτη αποστασιον
But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, |καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται| εγω δε λεγω υμιν οτι ος αν απολυση την γυναικα αυτου παρεκτος λογου πορνειας ποιει αυτην μοιχασθαι και ος εαν απολελυμενην γαμηση μοιχαται εγω δε λεγω υμιν οτι ος αν απολυση την γυναικα αυτου παρεκτος λογου πορνειας ποιει αυτην μοιχασθαι και ος εαν απολελυμενην γαμηση μοιχαται

Matthew 1:18-20 (NET)

Matthew 1:18-20 (KJV)
Now the birth of Jesus Christ happened this way.  While his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τοῦ δὲ |Ἰησοῦ| Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου του δε ιησου χριστου η γεννησις ουτως ην μνηστευθεισης γαρ της μητρος αυτου μαριας τω ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου του δε ιησου χριστου η γεννησις ουτως ην μνηστευθεισης γαρ της μητρος αυτου μαριας τω ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου
Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace her, he intended to divorce her privately. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν ιωσηφ δε ο ανηρ αυτης δικαιος ων και μη θελων αυτην παραδειγματισαι εβουληθη λαθρα απολυσαι αυτην ιωσηφ δε ο ανηρ αυτης δικαιος ων και μη θελων αυτην παραδειγματισαι εβουληθη λαθρα απολυσαι αυτην
When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.” But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ᾿ ὄναρ ἐφάνη αὐτῷ λέγων· Ἰωσὴφ υἱὸς Δαυίδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκα σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματος ἐστιν ἁγίου ταυτα δε αυτου ενθυμηθεντος ιδου αγγελος κυριου κατ οναρ εφανη αυτω λεγων ιωσηφ υιος δαβιδ μη φοβηθης παραλαβειν μαριαμ την γυναικα σου το γαρ εν αυτη γεννηθεν εκ πνευματος εστιν αγιου ταυτα δε αυτου ενθυμηθεντος ιδου αγγελος κυριου κατ οναρ εφανη αυτω λεγων ιωσηφ υιος δαυιδ μη φοβηθης παραλαβειν μαριαμ την γυναικα σου το γαρ εν αυτη γεννηθεν εκ πνευματος εστιν αγιου

Matthew 19:3 (NET)

Matthew 19:3 (KJV)
Then some Pharisees came to him in order to test him.  They asked, “Is it lawful to divorce a wife for any cause?” The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ προσῆλθον αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες· εἰ ἔξεστιν  ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν και προσηλθον αυτω οι φαρισαιοι πειραζοντες αυτον και λεγοντες αυτω ει εξεστιν ανθρωπω απολυσαι την γυναικα αυτου κατα πασαν αιτιαν και προσηλθον αυτω οι φαρισαιοι πειραζοντες αυτον και λεγοντες αυτω ει εξεστιν ανθρωπω απολυσαι την γυναικα αυτου κατα πασαν αιτιαν
1 Corinthians 10:9 (NET)

1 Corinthians 10:9 (KJV)
And let us not put Christ to the test, as some of them did, and were destroyed by snakes. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μηδὲ ἐκπειράζωμεν τὸν |Χριστόν|, καθώς τινες αὐτῶν ἐπείρασαν καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο μηδε εκπειραζωμεν τον χριστον καθως και τινες αυτων επειρασαν και υπο των οφεων απωλοντο μηδε εκπειραζωμεν τον χριστον καθως και τινες αυτων επειρασαν και υπο των οφεων απωλοντο

1 Corinthians 10:13 (NET)

1 Corinthians 10:13 (KJV)
No trial has overtaken you that is not faced by others.  And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν πειρασμος υμας ουκ ειληφεν ει μη ανθρωπινος πιστος δε ο θεος ος ουκ εασει υμας πειρασθηναι υπερ ο δυνασθε αλλα ποιησει συν τω πειρασμω και την εκβασιν του δυνασθαι υμας υπενεγκειν πειρασμος υμας ουκ ειληφεν ει μη ανθρωπινος πιστος δε ο θεος ος ουκ εασει υμας πειρασθηναι υπερ ο δυνασθε αλλα ποιησει συν τω πειρασμω και την εκβασιν του δυνασθαι υμας υπενεγκειν

2 Corinthians 13:5 (NET)

2 Corinthians 13:5 (KJV)
Put yourselves to the test to see if you are in the faith; examine yourselves!  Or do you not recognize regarding yourselves that Jesus Christ is in you – unless, indeed, you fail the test! Examine yourselves, whether ye be in the faith; prove your own selves.  Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε· ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς ὅτι Ἰησοῦς Χριστὸς ἐν ὑμῖν; εἰ μήτι ἀδόκιμοι ἐστε εαυτους πειραζετε ει εστε εν τη πιστει εαυτους δοκιμαζετε η ουκ επιγινωσκετε εαυτους οτι ιησους χριστος εν υμιν εστιν ει μη τι αδοκιμοι εστε εαυτους πειραζετε ει εστε εν τη πιστει εαυτους δοκιμαζετε η ουκ επιγινωσκετε εαυτους οτι ιησους χριστος εν υμιν εστιν ει μη τι αδοκιμοι εστε
Matthew 19:4, 5 (NET)

Matthew 19:4, 5 (KJV)
He answered, “Have you not read that from the beginning the Creator made them male and female, And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἀποκριθεὶς εἶπεν· οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ᾿ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ο δε αποκριθεις ειπεν αυτοις ουκ ανεγνωτε οτι ο ποιησας απ αρχης αρσεν και θηλυ εποιησεν αυτους ο δε αποκριθεις ειπεν αυτοις ουκ ανεγνωτε οτι ο ποιησας απ αρχης αρσεν και θηλυ εποιησεν αυτους
and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ εἶπεν· ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν και ειπεν ενεκεν τουτου καταλειψει ανθρωπος τον πατερα και την μητερα και προσκολληθησεται τη γυναικι αυτου και εσονται οι δυο εις σαρκα μιαν και ειπεν ενεκεν τουτου καταλειψει ανθρωπος τον πατερα αυτου και την μητερα και προσκολληθησεται τη γυναικι αυτου και εσονται οι δυο εις σαρκα μιαν

Matthew 19:7-10 (NET)

Matthew 19:7-10 (KJV)
They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγουσιν αὐτῷ· τί οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι λεγουσιν αυτω τι ουν μωσης ενετειλατο δουναι βιβλιον αποστασιου και απολυσαι αυτην λεγουσιν αυτω τι ουν μωσης ενετειλατο δουναι βιβλιον αποστασιου και απολυσαι αυτην
Jesus said to them, “Moses permitted you to divorce your wives because of your hard hearts, but from the beginning it was not this way. He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτοῖς ὅτι Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπ᾿ ἀρχῆς δὲ οὐ γέγονεν οὕτως λεγει αυτοις οτι μωσης προς την σκληροκαρδιαν υμων επετρεψεν υμιν απολυσαι τας γυναικας υμων απ αρχης δε ου γεγονεν ουτως λεγει αυτοις οτι μωσης προς την σκληροκαρδιαν υμων επετρεψεν υμιν απολυσαι τας γυναικας υμων απ αρχης δε ου γεγονεν ουτως
Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου ει μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται
The disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Λέγουσιν αὐτῷ οἱ μαθηταὶ  εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι λεγουσιν αυτω οι μαθηται αυτου ει ουτως εστιν η αιτια του ανθρωπου μετα της γυναικος ου συμφερει γαμησαι λεγουσιν αυτω οι μαθηται αυτου ει ουτως εστιν η αιτια του ανθρωπου μετα της γυναικος ου συμφερει γαμησαι
Luke 6:37, 38 (NET)

Luke 6:37, 38 (KJV)
“Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε και μη κρινετε και ου μη κριθητε μη καταδικαζετε και ου μη καταδικασθητε απολυετε και απολυθησεσθε και μη κρινετε και ου μη κριθητε μη καταδικαζετε και ου μη καταδικασθητε απολυετε και απολυθησεσθε
Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap.  For the measure you use will be the measure you receive.” Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν διδοτε και δοθησεται υμιν μετρον καλον πεπιεσμενον και σεσαλευμενον και υπερεκχυνομενον δωσουσιν εις τον κολπον υμων τω γαρ αυτω μετρω ω μετρειτε αντιμετρηθησεται υμιν διδοτε και δοθησεται υμιν μετρον καλον πεπιεσμενον και σεσαλευμενον και υπερεκχυνομενον δωσουσιν εις τον κολπον υμων τω γαρ αυτω μετρω ω μετρειτε αντιμετρηθησεται υμιν

1 The Stephanus Textus Receptus and Byzantine Majority Text had οτι preceding Whoever.  The NET parallel Greek text and NA28 did not.

2 The NET parallel Greek text and NA28 had πᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ος αν (KJV: whosoever).

3 The NET parallel Greek text and NA28 had ὁ ἀπολύων here, where the Stephanus Textus Receptus and Byzantine Majority Text had απολυση (KJV: shall put away).

5 Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven.  Give, and it will be given to you… (Luke 6:37, 38a NET) Context plays an interesting role here.  If Jesus had said judge, and you will be judged; condemn, and you will be condemned the translators would have been more likely to translate ἀπολύετε and ἀπολυθήσεσθε (forms of ἀπολύω) in the next phrase, “send away, and you will be sent away.”  As it is ἀπολύετε and ἀπολυθήσεσθε are not negated like judge and condemn, but stand with Give, and it will be given to you…

7 The NET parallel Greek text and NA28 had δειγματίσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδειγματισαι (KJV: to make her a public example).

10 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

11 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ανθρωπω (KJV: for a man) here.  The NET parallel Greek text did not.

12 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) here.  The NET parallel Greek text and NA28 did not.

13 The Stephanus Textus Receptus and Byzantine Majority Text had υμας (KJV: ye) here.  The NET parallel Greek text and NA28 did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: unto them) here. The NET parallel Greek text and NA28 did not.

16 The NET parallel Greek text and NA28 had κτίσας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιησας (KJV: he which made them).

25 The Stephanus Textus Receptus had ει μη here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had simply μὴ.

26 The Stephanus Textus Receptus and Byzantine Majority Text had και ο απολελυμενην γαμησας μοιχαται (KJV: and whoso marrieth her which is put away doth commit adultery) here.  The NET parallel Greek text and NA28 did not.

Religious and Righteous Prayer

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Jesus contrasted religious and righteous prayer in a parable in Luke 18:9-14.  When his disciples were curious why He spoke to people in parables (Matthew 13:10), Jesus answered in two different ways, first (Matthew 13:11, 12 NET):

You have been given the opportunity to know the secrets of the kingdom of heaven, but they have not.  For whoever has will be given more, and will have an abundance.  But whoever does not have, even what he has will be taken from him.

Usually, Jesus’ disciples asked for, and received, further explanation what the parables meant.  Jesus continued (Matthew 13:13-15 NET):

For this reason I speak to them in parables (παραβολαῖς, a form of παραβολή): Although they see they do not see, and although they hear they do not hear nor do they understand.  And concerning1 them the prophecy of Isaiah2 is fulfilled that says: ‘You will listen carefully yet will never understand, you will look closely yet will never comprehend.  For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal3 them.’

So a parable, without an explanation, was deliberately designed to be cryptic, its actual meaning hidden beneath something obvious—Although they see they do not see, and although they hear they do not hear—but misleading—nor do they understand.  Here is the parable (Luke 18:9-14 NET):

Jesus also4 told this parable to some who were confident (πεποιθότας, a form of πείθω) that they were righteous (δίκαιοι, a form of δίκαιος) and looked down on everyone else.  “Two men went up to the temple to pray, one a Pharisee and the other a tax collector.  The Pharisee stood and prayed about himself like this: ‘God, I thank you that I am not like other people: extortionists, unrighteous (ἄδικοι, a form of ἄδικος) people, adulterers (μοιχοί, a form of μοιχός) – or even like this tax collector.  I fast twice a week; I give a tenth of everything I get.’  The tax collector, however,5 stood far off and would not even look up to heaven, but beat6 his breast and said, ‘God, be merciful to me, sinner that I am!’  I tell you that this man went down to his home justified (δεδικαιωμένος, a form of δικαιόω) rather than7 the Pharisee.8  For everyone who exalts (ὑψῶν, a form of ὑψόω) himself will be humbled (ταπεινωθήσεται, a form of ταπεινόω), but he who humbles (ταπεινῶν, another form of ταπεινόω) himself will be exalted (ὑψωθήσεται, another form of ὑψόω).”

As I understand it some Pharisees looked down on tax collectors because the latter supported (and profited from supporting) Gentile sinners, the Roman government, by collecting (and sometimes, extorting) money from the god-fearing of Israel.  Many Pharisees viewed Roman rule as illegitimate and believed that Messiah was coming soon to set things right.

What I now call my religious mind helped me misunderstand this parable for years.    Obviously, I hope what I think now shares in the mind of Christ,9 but had you asked me then I probably would have assured you that what I now call my religious mind was the mind of Christ.  Bible study can be like that.  At the end of the book of Judges—In those days Israel had no king; Each man did what he considered to be right10—I assumed that God wanted Israel to have a king and the events described in the book of Judges were the reasons why.  When I read 1 Samuel 8 I had to rethink that assumption.  I’ll try to explain the difference between my religious mind and what I now think.

Luke 18:9-14 (NET)

My Religious Mind

Now
Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else.

Luke 18:9 (NET)

 This has nothing to do with me.  I’m not a hypocritical Pharisee but a follower of Jesus Christ. Faith is the key here: when the Son of Man comes, will he find faith (πίστιν, a form of πίστις) on earth? (Luke 18:8b NET).  Childlike faith pays little heed to words.  It determines their meaning by actions.
“Two men went up to the temple to pray, one a Pharisee and the other a tax collector.

Luke 18:10 (NET)

 Yeah, I get it.  Pharisees were so wicked in Jesus’ sight that He even preferred tax collectors and prostitutes to Pharisees. In this parable Jesus contrasted two types of prayer.
The Pharisee stood and prayed about himself like this: ‘God, I thank you that I am not like other people: extortionists, unrighteous people, adulterers – or even like this tax collector.  I fast twice a week; I give a tenth of everything I get.’

Luke 18:11, 12 (NET)

 Wow, I wish I were that good! The Pharisee’s confidence flowed from his adherence to God’s law and the precepts of his religion.  This is perhaps the essence of religion, my attempt to please God through my obedience to external norms or standards.  This is a religious prayer from a religious mind.
The tax collector, however, stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’

Luke 18:13 (NET)

 Yeah, I remember what that felt like.  I don’t ever want to feel like that again. Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Romans 3:19 (NET)
I tell you that this man went down to his home justified rather than the Pharisee.  For everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”

Luke 18:14 (NET)

 So, Jesus wants me to be obedient like the Pharisee, so I can pray like the Pharisee.  He just wants me to be more humble about it, and not disparage those who are less righteous than I. For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin (Romans 3:20 NET).  The tax collector prayed the righteous prayer because afterward Jesus justified (δεδικαιωμένος, another form of δικαιόω) him, or declared him righteous (δικαιωθήσεται, a form of δικαιόω).

What shall we say then?  Is there injustice (ἀδικία)11 with God?  Absolutely not!  For he says to Moses:12 “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”  So then, it does not depend on human desire or exertion, but on God who shows mercy.13

 

Addendum: September 28, 2018
Tables comparing Mathew 13:14, 15; Luke 18:9; 18:13, 14 and Romans 9:15, 16 in the NET and KJV follow.

Matthew 13:14, 15 (NET)

Matthew 13:14, 15 (KJV)
And concerning them the prophecy of Isaiah is fulfilled that says: ‘You will listen carefully yet will never understand, you will look closely yet will never comprehend. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαΐου ἡ λέγουσα ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε και αναπληρουται επ αυτοις η προφητεια ησαιου η λεγουσα ακοη ακουσετε και ου μη συνητε και βλεποντες βλεψετε και ου μη ιδητε και αναπληρουται αυτοις η προφητεια ησαιου η λεγουσα ακοη ακουσετε και ου μη συνητε και βλεποντες βλεψετε και ου μη ιδητε
For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’ For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς επαχυνθη γαρ η καρδια του λαου τουτου και τοις ωσιν βαρεως ηκουσαν και τους οφθαλμους αυτων εκαμμυσαν μηποτε ιδωσιν τοις οφθαλμοις και τοις ωσιν ακουσωσιν και τη καρδια συνωσιν και επιστρεψωσιν και ιασωμαι αυτους επαχυνθη γαρ η καρδια του λαου τουτου και τοις ωσιν βαρεως ηκουσαν και τους οφθαλμους αυτων εκαμμυσαν μηποτε ιδωσιν τοις οφθαλμοις και τοις ωσιν ακουσωσιν και τη καρδια συνωσιν και επιστρεψωσιν και ιασομαι αυτους
Luke 18:9 (NET)

Luke 18:9 (KJV)
Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else. And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφ᾿ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην ειπεν δε και προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην ειπεν δε προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην
Luke 18:13, 14 (NET)

Luke 18:13, 14 (KJV)
The tax collector, however, stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’ And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλ᾿ ἔτυπτεν τὸ στῆθος |αὐτοῦ| λέγων· ὁ θεός, ἱλάσθητι μοι τῷ ἁμαρτωλῷ και ο τελωνης μακροθεν εστως ουκ ηθελεν ουδε τους οφθαλμους εις τον ουρανον επαραι αλλ ετυπτεν εις το στηθος αυτου λεγων ο θεος ιλασθητι μοι τω αμαρτωλω και ο τελωνης μακροθεν εστως ουκ ηθελεν ουδε τους οφθαλμους εις τον ουρανον επαραι αλλ ετυπτεν εις το στηθος αυτου λεγων ο θεος ιλασθητι μοι τω αμαρτωλω
I tell you that this man went down to his home justified rather than the Pharisee.  For everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρ᾿ ἐκεῖνον ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται λεγω υμιν κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου η εκεινος οτι πας ο υψων εαυτον ταπεινωθησεται ο δε ταπεινων εαυτον υψωθησεται λεγω υμιν κατεβη ουτος δεδικαιωμενος εις τον οικον αυτου η γαρ εκεινος οτι πας ο υψων εαυτον ταπεινωθησεται ο δε ταπεινων εαυτον υψωθησεται
Romans 9:15, 16 (NET)

Romans 9:15, 16 (KJV)
For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τῷ Μωϋσεῖ γὰρ λέγει ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω τω γαρ μωση λεγει ελεησω ον αν ελεω και οικτειρησω ον αν οικτειρω τω γαρ μωυση λεγει ελεησω ον αν ελεω και οικτειρησω ον αν οικτειρω
So then, it does not depend on human desire or exertion, but on God who shows mercy. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεῶντος θεοῦ αρα ουν ου του θελοντος ουδε του τρεχοντος αλλα του ελεουντος θεου αρα ουν ου του θελοντος ουδε του τρεχοντος αλλα του ελεουντος θεου

1 The Stephanus Textus Receptus had επ (KJV: in) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

5 The NET parallel Greek text and NA28 had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

6 The Stephanus Textus Receptus and Byzantine Majority Text had εις (KJV: upon) here. The NET parallel Greek text, and NA28 did not.

7 The NET parallel Greek text and NA28 had παρ᾿ here, where the Stephanus Textus Receptus had η and the Byzantine Majority Text had η γαρ.

Introduction

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This is my attempt to use the sharpness and precision of Scripture to distinguish the Gospel from what I call the religious mind.  Admittedly, the religious mind may be nothing more than a subspecies of the carnal mind (KJV) or the outlook of the flesh (NET),1 but it is and has been particularly troubling to me.  To begin let me clarify what I mean by Gospel.  The standard text is 1 Corinthians 15:1-8 (NET):

Now I want to make clear for you, brothers and sisters, the gospel that I preached to you, that you received and on which you stand, and by which you are being saved, if you hold firmly to the message I preached to you – unless you believed in vain.  For I passed on to you as of first importance what I also received – that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day2 according to the scriptures, and that he appeared to Cephas, then to the twelve.  Then he appeared to more than five hundred of the brothers and sisters at one time, most3 of whom are still alive, though some have fallen asleep.  Then he appeared to James, then to all the apostles.  Last of all, as though to one born at the wrong time, he appeared to me also.

These historical facts are only part of the Gospel as I am using the term.  To this, at a minimum, I would add Romans 6:3-6 (NET):

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.  For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection.  We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.

Here is where the Gospel begins to affect my life.  Here is where I share in the Gospel.  But just as the carnal mind or outlook of the flesh argues against the historicity of Christ’s atonement and resurrection, my religious mind debates my liberation from sin.  It fills me with fear and outright unbelief when I encounter statements like 1 John 5:18 (NET):

We know that everyone fathered by God does not sin, but God protects the one4 he has fathered, and the evil one cannot touch him.

But if I remain calm and think for a moment, this fear and unbelief make perfect sense.  My religious mind, as a subspecies of the carnal mind or the outlook of the flesh, feels its own weakness and fears its own demise when confronted with this Gospel (Romans 8:7 NET),

 …because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

 

Addendum: September 22, 2018

Tables comparing 1 Corinthians 15:4; 15:6 and 1 John 5:18 in the NET and KJV follow

1 Corinthians 15:4 (NET) 1 Corinthians 15:4 (KJV)
and that he was buried, and that he was raised on the third day according to the scriptures, And that he was buried, and that he rose again the third day according to the scriptures:
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὅτι ἐτάφη καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφὰς και οτι εταφη και οτι εγηγερται τη τριτη ημερα κατα τας γραφας και οτι εταφη και οτι εγηγερται τη τριτη ημερα κατα τας γραφας
1 Corinthians 15:6 (NET) 1 Corinthians 15:6 (KJV)
Then he appeared to more than five hundred of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep. After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν επειτα ωφθη επανω πεντακοσιοις αδελφοις εφαπαξ εξ ων οι πλειους μενουσιν εως αρτι τινες δε και εκοιμηθησαν επειτα ωφθη επανω πεντακοσιοις αδελφοις εφαπαξ εξ ων οι πλειους μενουσιν εως αρτι τινες δε και εκοιμηθησαν
1 John 5:18 (NET) 1 John 5:18 (KJV)
We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one cannot touch him. We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλ᾿ ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ οιδαμεν οτι πας ο γεγεννημενος εκ του θεου ουχ αμαρτανει αλλ ο γεννηθεις εκ του θεου τηρει εαυτον και ο πονηρος ουχ απτεται αυτου οιδαμεν οτι πας ο γεγεννημενος εκ του θεου ουχ αμαρτανει αλλ ο γεννηθεις εκ του θεου τηρει εαυτον και ο πονηρος ουχ απτεται αυτου

1 Romans 8:7

2 The NET parallel Greek text and NA28 had the article τῇ preceding day and third (τῇ ἡμέρᾳ τῇ τρίτῃ). The Stephanus Textus Receptus and Byzantine Majority Text had it only before third (τη τριτη ημερα).

4 The NET parallel Greek text had αὐτόν here.  NA28, the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον (KJV: but he that is begotten of God keepeth himself). See NET note 49.