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