Deuteronômio 24

Deuteronômio 24

Vernon McGee - Now you may wonder why remarriage was put on that kind of basis. Well, because God doesn't agree to wife-swapping, which this would amount to. There is to be no trading back and forth. This seems like a very easy form of divorce, does it not? It was very easy. Why did God permit it? Well, the Lord Jesus was approached with that question. "They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? 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. 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" (Matt. 19:7-9). Unfaithfulness to the marriage vow was the only grounds for divorce. (There is some speculation about 1Corinthians 7 opening up another reason or basis for divorce.) Jesus said that Moses was permitted to make this law because of the hardness of their hearts. There are a great many things which God permits in His permissive will. He permits it because of the hardness of our hearts. This is still true today in many cases of divorce. It is also true in many of our homes, and it is true in the personal lives of many individuals. God is merciful and gracious to us and permits things in our lives that are not in His direct will. It is His permissive will that manifests His grace to us. Knowing this, it would behoove some of the more spiritual brethren not to be so critical of other folk today. (Thru The Bible). Believer's Study Bible note - No O.T. law deals comprehensively with the issue of divorce. In the texts that mention it, the focus is to place limitations on the practice (cf. Dt 22:19, 29). The conditions which permitted a bill of divorcement are first presented (vv. 1-3) as the circumstances for the law in v. 4, which is the focus of this passage. These verses do not institute, encourage, or approve divorce, but treat it as a practice already operating (cf. Matt. 19:6, note). The precise meaning of "uncleanness" (the same word used in 23:14, lit. "nakedness") is no longer clear. It may refer to "indecency" or "improper behavior." It could not include adultery, which was punishable by death (except in cases where, for lack of evidence, a wife's guilt was only indicated by the curse of barrenness -- cf. Num. 5:21, note). In any case, if the man had presented his wife the bill of divorcement, and she left his house, remarried, and then found herself divorced again, she could not return and be reunited to her first husband (v. 4). This law would have stopped the practice of "loaning" wives for procreation, if such a practice was occurring or being contemplated in ancient Israel. Without restriction and legislation, divorce could become "legal" polygamy or "sanctioned" adultery. Indecency (nakedness) 06172. עֶרְוָה ʿerwāh: A feminine noun expressing nakedness, the state of being without clothing or covering of any kind. This word can pertain to physical nakedness for either a man or a woman (Gen. 9:22, 23; Ex. 20:26); however, it is more often used in a figurative sense. Indecentness, ugliness, repulsiveness, i.e., any act. or condition that is not proper or morally repugnant. When used with the verbs gālāh (1540), meaning to uncover or remove, and rāʾāh (7200), meaning to see, one finds a common euphemism for sexual relations—to uncover one’s nakedness (Lev. 18:6; 20:17). On the other hand, when combined with the verb kāsāh (3680), meaning to cover, one finds a common idiom for entering into a marriage contract (Ezek. 16:8). Nakedness is also a symbol of the shame and disgrace of Egypt (Isa. 20:4); Babylonia (Isa. 47:3); and Jerusalem (Ezek. 16:37). Furthermore, when in construct with dāḇār (1697), meaning a word, matter, or thing, this term forms an idiom for indecent or improper behavior (Deut. 23:14[15]; 24:1). When in construct with the word ʾereṣ (776), it can refer to exposed or undefended areas (Gen. 42:9, 12). Swanson - n.fem.; 1. genitals, pudenda, i.e., private, personal parts of the body, especially the external sexual organs (Ge 9:22); 2. unprotected, vulnerable, formally, naked, i.e., to be in a state or condition in which harm can come, and be virtually without defenses (Ge 42:9); 3. indecentness, ugliness, repulsiveness, i.e., any act. or condition that is not proper or morally repugnant, with a possibly focus on bodily functions (Dt 23:15]; 24:1), note: Dt 24:1 is sometimes interp as strictly sexual in nature; 4. unit: גָּלָה עֶרְוָה (gā·lā(h) ʿěr·wā(h)) sexual relations, formally, expose the nakedness, i.e., to have physical, sexual intercourse (Lev 18:6–20:21 passim), note: in an improper relationship, this is a dishonorable, shameful act; 5. unit: גָּלָה עֶרְוָה (gā·lā(h) ʿěr·wā(h)) strip bare, take off all clothing, formally, expose the nakedness, i.e., to remove all clothing until naked (Eze 16:37; 23:10), note: in public, this is a dishonorable, shameful act.; 6. unit: בָּשָׂר עֶרְוָה (bā·śār ʿěr·wā(h)) waist section, i.e., the section of the body from the lower stomach to the upper or middle thigh (Ex 28:42) (Dictionary of Semantic Domains - Hebrew) Erwah 40 verses - bare(1), indecency(1), indecent(1), nakedness(48), shame(1), undefended parts(2). Gen. 9:22; Gen. 9:23; Gen. 42:9; Gen. 42:12; Exod. 20:26; Exod. 28:42; Lev. 18:6; Lev. 18:7; Lev. 18:8; Lev. 18:9; Lev. 18:10; Lev. 18:11; Lev. 18:12; Lev. 18:13; Lev. 18:14; Lev. 18:15; Lev. 18:16; Lev. 18:17; Lev. 18:18; Lev. 18:19; Lev. 20:11; Lev. 20:17; Lev. 20:18; Lev. 20:19; Lev. 20:20; Lev. 20:21; Deut. 23:14; Deut. 24:1; 1 Sam. 20:30; Isa. 20:4; Isa. 47:3; Lam. 1:8; Ezek. 16:8; Ezek. 16:36; Ezek. 16:37; Ezek. 22:10; Ezek. 23:10; Ezek. 23:18; Ezek. 23:29; Hos. 2:9 Vine - ˓erwah (עֶרְוָה, 06172), “nakedness; indecent thing.” Thirty-two of the 53 occurrences of this noun are in the social laws of Lev. 18, 20. The rest of its appearances are scattered throughout the various periods of Old Testament literature with the notable exception of poetical literature. This word represents male or female sexual organs. In its first biblical appearance ˓erwah implies shameful exposure (Ge 9:22-23) This word is often used of female nakedness (the uncovered sex organs) and is symbolical of shame. In Lam. 1:8 plundered, devastated Jerusalem is pictured as a woman whose nakedness is exposed. To uncover one’s nakedness is a frequent euphemism for cohabitation (Lev 18:6) Divorce (see note below)