KJV: 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.
YLT: but I -- I say to you, that whoever may put away his wife, save for the matter of whoredom, doth make her to commit adultery; and whoever may marry her who hath been put away doth commit adultery.
Darby: But I say unto you, that whosoever shall put away his wife, except for cause of fornication, makes her commit adultery, and whosoever marries one that is put away commits adultery.
ASV: but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery.
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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λέγω | say |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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πᾶς | everyone |
Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀπολύων | divorcing |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀπολύω Sense: to set free. |
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γυναῖκα | wife |
Parse: Noun, Accusative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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παρεκτὸς | except |
Parse: Preposition Root: παρεκτός Sense: except, with the exception of (a thing). |
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λόγου | on account |
Parse: Noun, Genitive Masculine Singular Root: λόγος Sense: of speech. |
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πορνείας | of sexual immorality |
Parse: Noun, Genitive Feminine Singular Root: πορνεία Sense: illicit sexual intercourse. |
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ποιεῖ | causes |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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αὐτὴν | her |
Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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μοιχευθῆναι | to commit adultery |
Parse: Verb, Aorist Infinitive Passive Root: μοιχεύω Sense: to commit adultery. |
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ὃς | whoever |
Parse: Personal / Relative Pronoun, Nominative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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ἀπολελυμένην | her having been divorced |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Feminine Singular Root: ἀπολύω Sense: to set free. |
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γαμήσῃ | shall marry |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: γαμέω Sense: to lead in marriage, take to wife. |
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μοιχᾶται | commits adultery |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: μοιχάω Sense: to have unlawful intercourse with another’s wife, to commit adultery with. |
Greek Commentary for Matthew 5:32
An unusual phrase that perhaps means “except for a matter of unchastity.” “Except on the ground of unchastity” (Weymouth), “except unfaithfulness” (Goodspeed), and is equivalent to μη επι πορνειαι mē epi porneiāi in Matthew 19:9. McNeile denies that Jesus made this exception because Mark and Luke do not give it. He claims that the early Christians made the exception to meet a pressing need, but one fails to see the force of this charge against Matthew‘s report of the words of Jesus. It looks like criticism to meet modern needs. [source]
Reverse Greek Commentary Search for Matthew 5:32
This is the marginal reading in Westcott and Hort which also adds “maketh her an adulteress” There seems to be a certain amount of assimilation in various manuscripts between this verse and the words in Matthew 5:32. But, whatever reading is accepted here, even the short one in Westcott and Hort Here, as in Matthew 5:31., a group of scholars deny the genuineness of the exception given by Matthew alone. McNeile holds that “the addition of the saving clause is, in fact, opposed to the spirit of the whole context, and must have been made at a time when the practice of divorce for adultery had already grown up.” That in my opinion is gratuitous criticism which is unwilling to accept Matthew‘s report because it disagrees with one‘s views on the subject of divorce. He adds: “It cannot be supposed that Matthew wished to represent Jesus as siding with the school of Shammai.” Why not, if Shammai on this point agreed with Jesus? Those who deny Matthew‘s report are those who are opposed to remarriage at all. Jesus by implication, as in Matthew 5:31, does allow remarriage of the innocent party, but not of the guilty one. Certainly Jesus has lifted the whole subject of marriage and divorce to a new level, far beyond the petty contentions of the schools of Hillel and Shammai. [source]
Second aorist passive subjunctive in prohibition. “This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord‘s commands (see Matthew 5:32, Matthew 5:34, Matthew 5:38). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving” (McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up. [source]
Another repeated saying of Christ (Matthew 5:32; Mark 10:11.; Matthew 19:9.). Adultery remains adultery, divorce or no divorce, remarriage or no marriage. [source]
Perfect passive indicative of καταλαμβανω katalambanō (see John 8:3), caught and still guilty. In adultery Present passive participle of μοιχευω moicheuō “herself suffering adultery” (Matthew 5:32). Used of married people. Not in John. In the very act Old adjective (αυτοπωροσ αυτος autophōros class="normal greek">πωρ autos self, and phōr thief) caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus. [source]
Present passive participle of μοιχευω moicheuō “herself suffering adultery” (Matthew 5:32). Used of married people. Not in John. In the very act Old adjective (αυτοπωροσ αυτος autophōros class="normal greek">πωρ autos self, and phōr thief) caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus. [source]
For this use of εχω λογον echō logon with προς pros See note on Matthew 5:32; and note on Colossians 3:13. The town-clerk names Demetrius and the craftsmen (τεχνιται technitai) as the parties responsible for the riot. [source]
Referring to Christ's declarations respecting divorce, Matthew 5:31, Matthew 5:32; Matthew 19:3-12. Not a distinction between an inspired and an uninspired saying. Paul means that his readers had no need to apply to him for instruction in the matter of divorce, since they had the words of Christ himself. [source]
Perfect passive indicative of δουλοω douloō to enslave, has been enslaved, does not remain a slave. The believing husband or wife is not at liberty to separate, unless the disbeliever or pagan insists on it. Wilful desertion of the unbeliever sets the other free, a case not contemplated in Christ‘s words in Matthew 5:32; Matthew 19:9. Luther argued that the Christian partner, thus released, may marry again. But that is by no means clear, unless the unbeliever marries first. [source]
Some explain, external calamities; others, the things which are left out in the enumeration, as Matthew 5:32; Acts 26:29. Better, the latter, so that the literal meaning is, apart from the things which are beside and outside my enumeration: or, as Alford, not to mention those which are beside these. The word does not occur in classical Greek, and no instance of its usage in the former sense occurs in the New Testament or in the Septuagint. See Rev., margin. [source]