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18

She was his wife all along. It's just that the word "wife" is used only when the woman is being referred to in relation to the man. In Hebrew the difference between "woman" and "wife" is just a matter of whether there is a possessive suffix. In English we don’t say, "her man" or "his woman" (except with certain connotations). Instead we change the words to ...


17

The Hebrew words in question are עזר כנגדו (ezer kenegdo). The Hebrew root עזר means “help” and the word kenegdo comes from the root word נגד (neged). Neged in the OT always means "opposite" or "across from" and negdo means across from him. In Exodus 19:2, Israel encamp neged hahar, opposite to Mount Sinai. The form kenegedo doesn't appear anywhere else ...


16

According to classical Jewish interpretation, Dt 22:22-29 all deal with various situations of forcible and statutory rape as well as extramarital relations. The differences in the cases are mainly: the woman's marital status the woman's virginity the degree of consent or lack thereof that can be inferred from the geography Verse 22:28 deals with only one ...


11

The word used in verses 14, 17, and 18 is bətûlîm, “evidence(s) of virginity.” This is from bətûlâ, “virgin”, which is used in verse 19 to describe a woman thus evidenced. It refers to the custom of retaining a blood-stained sheet or cloth from the bed where a marriage is consummated. The blood (dam betulim) is said to “prove” the bride’s virginity as it ...


10

1 Tim 3:2, 12 and Titus 1:6 all feature the phrase mias gynaikas andra, lit. 'one woman man' or 'one wife husband'. Mounce notes that "This phrase is one of the most difficult phrases in the PE"[1] and he's not wrong. Primarily, there are two ways to interpret mias gynaikas andra: The first we'll call the literalist approach; second, the idiomatic ...


8

I wanted to clear up the ambiguities the other answers have left around. Moses is reviewing the laws that were originally given in Exodus and Leviticus. This law is originally found in Exodus 22:16-17 (NKJV): If a man entices a virgin who is not betrothed, and lies with her, he shall surely pay the bride-price for her to be his wife. If her father ...


7

There does not seem to be any way to narrow the gap. This might be intentional, the intent being to establish a generally negative moral value to kings gathering harems, but allowing for the necessity of politically expedient marriages with foreign royal families. The term "many wives" is as specific as the OT gets. Kings 11:4 is clearly an indictment of ...


6

Onan's sin was entirely related to his refusal to perform his levirate duty. Quickly about the other three: Coitus interruptus is not masturbation. It is a (very unreliable) method of birth control. Onan was attempting not to get Tamar pregnant because he did not want to provide an heir for his deceased older brother. It was not "theft of Tamar's child." ...


6

Foundational considerations in approaching this passage: The theology of marriage that is derived from this passage must jive with the theology of marriage in the rest of Scripture. We have from other places, including Paul's own writing, a beautiful view of marriage as a prelapsarian blessing which is meant to reflect Christ and the church. Thus it would ...


6

Marriage isn't 50-50. It's both parties giving 100%. Dr. Emerson Eggerichs addresses the differences in the commands extensively in his book Love and Respect and on his website, most recently in a September 4 blogpost. This verse doesn't mean that women don't have to love and men don't have to be subject to their wives. Paul was giving instructions about ...


6

Expanded Context This verse cannot be taken in isolation from those immediately around it. So let me quote Gen 2:20b-25 (KJV; slightly reformatted and some Hebrew words noted): but for Adam there was not found an help meet for him. 21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the ...


5

Paul seems to be very careful at the beginning of I Corinthians 7 in his statements, hedging them so that they are not taken as absolutes, e.g. vv. 1-2 and 8-9 with "it is good [...] but", and v.6 with "by way of concession, not of command", and in the middle of the chapter when he's talking about divorce he does clearly separate his "I say, not the Lord" ...


5

As for why the KJV used the term "meet", the Old English adjective form means "proper", "suitable" or "precisely adapted to". See the definitions on Dictionary.com, Merriam-Webster.com and TheFreeDictionary.com. I think that in some cases people have reacted to this rather strongly (and unnecessarily) because of the passing resemblance to "meat" - See, God ...


5

I think this is a clear Matthean addition: And he said to them, “Whoever divorces his wife and marries another commits adultery against her, and if she divorces her husband and marries another, she commits adultery.”—Mark 10:11-12 (ESV) “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced ...


5

There are some helpful reflections in the existing answers, although one flaw affects them all, and it is embedded in the question, as posed, itself... The Meaning of ṢDQ? The flaw is the assumption that Hebrew verb (in Gen 38:26) ṣādaq should be understood here as "righteous", where "righteous" stands for some kind of ethical purity next to holiness ...


5

וְדָבַ֣ק ("cleave") Comparing several translations, there is a wide variety on how the verb וְדָבַ֣ק is translated. The NIV uses "is united", ESV "hold fast", NASB "be joined", NRSV "clings", while older translations (KJV, ASV, Douay-Rheims) use "shall cleave". Cleave is an archaic word that is not really used much anymore, but its seems every modern ...


4

The answer to your question is best examined by looking at Onan's sin in the context of the exchange between Judah and Tamar and requires a good understanding and background of the place of women in ancient middle eastern culture and the purpose of Leverite marriage practices. We must remember that this culture had no medicare and no social security. ...


4

[Summarized from Brad Young's Jesus, the Jewish Theologian, pp. 114-116.] Divorce and remarriage are permitted under Jewish law, and Jesus did not prohibit the two acts. However, many Christians have made divorce and remarriage for any reason the same as adultery. There are even Christian denominations which do not allow their ministers to be remarried (the ...


4

Rashi cites the Midrash Bereshit Rabba (80:11) as saying that this was a son of Simeon with his sister Dena. the son of the Canaanitess: The son of Dinah, who had been possessed by a Canaanite. When they killed Shechem, Dinah did not want to leave until Simeon swore to her that he would marry her -[Gen. Rabbah (80:11)]. The Midrash Bereshit Rabba cites ...


3

You focus on Tamar. But first I would encourage you to focus on Judah. Judah was familiar with the law (as were all players in this family drama.) Yet his two eldest sons were so badly behaved that God struck them down. What does that say about the kind of father (and man) Judah was, that he should have two sons who so displeased the Lord? And why, then, ...


3

Marriage Prohibitions The two references you give (Dt 7:3, Ez 9:12) explicitly help answer your question (though the Ezra one is technically irrelevant since it was centuries after the time of Samson). Both passages list an explicit set of people when a slightly expanded context is shown: Deut 7:1-3 (KJV) 1When the LORD thy God shall bring thee into ...


3

To add to Ami's answer... Genesis 1:27 So God created man in his own image, in the image of God he created him; male and female he created them. No other creature was created in God's image - in the context of the creation account here in Genesis 1, we can infer the nature of mankind is more like God than any other created thing. It follows that, ...


3

Basically your right it was about status but although the Bible does not describe the ceremony of marriage with a wife there are several bread crumbs that when collected together give us a good idea of the envelope of that ceremony and custom that did take place which would have established the status of a wife above a concubine. There must have been some ...


3

The law clearly states for most of the nations mentioned in Ezra 9 and 10 that the marriage is illegal (compare the law in Deuteronomy 7:3 to Ezra's own description of the transgression in Ezra 9:12). The response in Ezra 10:3 states explicitly that they will break the marriage covenants "by the law". The marriages never had a legal footing, and are ...


3

God-ordained Metaphysical Union These texts indicate a metaphysical union of man and woman as husband and wife. The mystery of becoming "one" is understood to reflect the nature of a complementary joining of the sexes into a new familial unit, as God intended it be, ordinarily attended by the blessing of progeny. [Note: I have not found the key words in ...


3

Another perspective on this issue: why should Paul have counselled "love" in each of the three cases of domestic relationship in Colossians 3:18-20 (wives to husbands, husbands to wives, children to parents)? The question assumes that this disposition -- certainly a norm in modern western nuclear families -- is also the default social configuration in ...


3

The "must be" command at least demands a literal application of some sort for this qualification, as do the others in this list, so each local congregation will need to agree when that qualification is literally met. Since "husband of one wife" is positively stated, a positive fulfillment of this qualification should be sought. And since vs 5 asks ...


2

To translate the so-called "exceptive clauses" of Matthew 5:32 and 19:9 as "unless the marriage is unlawful" (i.e., invalid) is a good translation, although it is not a faithful word-for-word translation. The word used in Greek is πορνεία (porneia), which means anything related to prostitutes and sexual immorality (wantonness, uncleanliness, impure ...


2

1 Corinthians 27-29: "Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. But this I say, brethren, the time is short: it remaineth, that both they that ...



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