Saturday, January 16, 2016

Marriage Study 3/3


This study was started 11/23/2014 ( With this edit today 10/01//2015, the entire text has been subject to revision. And though started first, this is the third of a series of studies I have made on the topic of marriage (and its complications). It was not devised to become a "pdf" or authoritative study on the topics in it. It is firstly a personal study and is not published to be taken as a basis for marital counseling in any situation without counseling from Yahweh. The KJV translation of the bible was used as the basis for this study when it was started. As of today, I have been exposed to other translations like the ISR98 which I have referenced. I have also replaced "the LORD" in the KJV text with Yahweh to reflect the current state of the renewing of my mind.

Jesus was not correcting Moses. He was correcting the Pharisees' interpretation and application of the instructions given by Moses.
Matthew: 19:3-12 3. 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? ))
//That is nowhere to be found in God's law. //Jesus retorts, "Have you not read?" assuming they could and should have read and understood what was written (and we should, too):
4. And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, 5. 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? 6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
//It was an allowance, not a commandment. And it was because of the hardness of their hearts:
8. 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.
//Jesus gives the precision on when the putting away was permitted. And it would not have taken place without a a writing of divorcement being given to the wife being put away.
9. And I say unto you, Whosoever shall put away his wife, except it be for fornication (whoring), and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
//The "wife" in verses 8 must be considered from the bethrotal period and onward. I only found Deuteronomy 24:1-4 to address this matter of bill of divorcement given by a man to his wife. If that is the passage Jesus is expounding on before the Pharisees and his disciples when He gives the precept in Matthew 19:9, they are either both in full agreement, against the Pharisees perverted teaching OR we are not understanding correctly what Jesus is saying if we hold his teaching as being contrary to what is written in the law. We cannot hold to that view unless we have a perverted view of the law of God to being with, being biased against it. Jesus was not against Moses' teaching or against the people hearing the law of Moses and the Prophets - who by the way understood it (Luke 16:31; Matthew 5:17-19), but He warned against the scribes and Pharisees who were poor examples with respect to practicing what they preached (Matthew 23:1-3). Moses was not in error to teach what he taught. He did not give the law. It is the law of God given by his servant Moses (Nehemiah 9:14; 10:29), hence the name. I believe Moses did not teach his own thoughts.
//Moses did not give a commandment to put away one's wife, but an allowance. The reason was because of the hardness of hearts. That should not be the heart condition of a born again Christian/believer in the Messiah, one who obeys the law of God (Romans 7:1-3; Romans 8:3-4), even having it written on his/her heart by the Spirit (2 Corinthians 3:3); so the fornication (whoring) of a wife, though a permitted cause to put her away and divorce her, is not unforgivable. Jesus is for forgiveness and reconciliation. And refusing to forgive is in fact an unforgivable sin (Matthew 6:12, 14-15; Matthew 18:21-35).
It is important as we apply scriptures to validate that we speak of two married people who had been redeemed of their sins so to live as God's people, keeping his commandments, and loving his law like David (Psalm 1:2; Psalm 119:77) and Paul (Romans 7:22).
There is a reason why I had to study this matter again.
Hebrews: 13. 4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
The context is marriage. Whoremongers (and whores), and adulterers (and adulteteresses) God will judge.
whoremonger = fornicator (a man) - Greek: pornos (G4205) 
whore (a woman) - Greek: porne (G5205)
That does not place us in a pre-marital (bethrotal) period necessarily. Whoremonger and whores commit the act of whoredom / fornication.
God will judge marital unfaithfulness to the fullest extent. Trangressors must repent. God will have mercy on those who understand they have offended Him first of all by breaking his law/sinning (1 John 3:4), and who regret their sins, confess and forsake them (Proverbs 28:13).
Matthew 19:9-12 9. 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. 10. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. 11. But he said unto them, All men cannot receive this saying, save they to whom it is given. 12. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.
The Law:
Deuteronomy: 24:1-4 1. When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some *uncleanness* (‛ervâh) H6172 in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. 2. And when she is departed out of his house, she may go and be another man's wife. 3. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; 4. Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before Yahweh: and thou shalt not cause the land to sin, which Yahweh thy God giveth thee for an inheritance.
How does a man "find some uncleanness" (‛ervâh) H6172 in his wife? The same word in Leviticus 18 is translated 'nakedness' instead and referenced in many prohibitions against incestuous relationships (Leviticus 18:6-16). (Note: As of this edit today 10/01//2015, I am using the ISR98 translation that reads "uncoveredness" in Deuteronomy 24:1.) And in Leviticus 18:19 for instance it is another word (ṭûm'âh) that is translated "uncleanness".
Leviticus 18:19 19 Also thou shalt not approach H7126 unto a woman H802 to uncover H1540 her nakedness (‛ervâh) H6172, as long as she is put apart H5079 for her uncleanness (ṭûm'âh) H2932.
Uncleanness in English is filthiness, the quality of what has been defiled. I gather from other translations that Leviticus 18:19 is referring to a woman possibly during her period.
H6172 Original: ערוה Transliteration: ‛ervâh Phonetic: er-vaw' BDB Definition: nakedness, nudity, shame, pudenda pudenda (implying shameful exposure) nakedness of a thing, indecency, improper behaviour exposed, undefended (figuratively)
H2932 Original: טמאה Transliteration: ṭûm'âh Phonetic: toom-aw' BDB Definition: uncleanness a. sexual b. of filthy mass c. ethical and religious d. ritual e. local (of nations)
What of uncleanness/nakedness (er-vaw') in a wife being grounds for divorce? Looking at more verses...
Ezechiel 22:10 In thee have they discovered (uncovered) H1540 their fathers' H1 nakedness H6172: in thee have they humbled H6031 her that was set apart H5079 for pollution H2931.
So uncovering of nakedness may result in finding uncleanness in a wife?
But how do you do that to your father like it's a passive thing to him?
Genesis 19:30-38 could be an example, when the daughters of Lot had him drunk and laid with him... they uncovered his nakedness, didn't they?
(Note: As of this edit today 10/01/2015, I believe the KJV translators could have been more precise in using the word "nakedness" rather than "uncleanness" in Deuteronomy 24:1)
More verses...
Exodus 20:26 Neither shalt thou go up H5927 by steps H4609 unto mine altar H4196, that thy nakedness H6172 be not discovered H1540 thereon.
One's nakedness is what should not be shown/exposed in a particular context or under certain circumstances. This comment is for the verse above. I see the same for the verse below, as the nakedness is applied to Jerusalem. There is "entering into her sanctuary" involved/implied here along with the fact that her nakedness was seen. This is another passage that uses both nakedness and filthiness (uncleanness)
Lamentations 1:8-10 8 Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness (H6172: ‛ervâh): yea, she sigheth, and turneth backward. 9 Her filthiness (H2932: ṭûm'âh) is in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O Yahweh, behold my affliction: for the enemy hath magnified himself. 10 The adversary hath spread out his hand upon all her pleasant things: for she hath seen that the heathen entered into her sanctuary, whom thou didst command that they should not enter into thy congregation.
(Note: As of this edit today 10/01/2015, reading "Her filthiness (H2932: ṭûm'âh) is in her skirts", that is, "Her uncleanness is in her skirts", the idea of a defilement having taken place, and of an act of indecency, or the working of that which is “unseemly” is clear to me.
[And to clarify uncleanness (H2932) and being defiled (H2930) further, I have also stumbled upon this passage which for me (maybe not for you) puts the nail to the coffin: Numbers: 5. 19. And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse: 20. But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband]
Ezechiel 23, speaking of Aholah and Aholibah, as Samaria and Jerusalem, brings together: -woredom (H2181: zânâh) and breach of virginity (v 3) -playing the harlot (v 5: H2181: zânâh) -whoredom and defiling oneself (v 7: H2930: ṭâmê'), so becoming defiled/unclean - discovering/uncovering of nakedness (v 10: H6172: ‛ervâh)
Now were Aholah and Aholibah bethroted or married women?
Deuteronomy 24 speaks of a wife living in her husband's house being put out of her husband's house. I believe betrothed women did not live together with their betrothed husbands.
So if Jesus is discussing that passage with the Pharisees and his disciples, and they agree, they also must apply to the same context and Deuteronomy 24:1 lines up with Matthew 19:9. Is there somewhere else Moses allowed husbands to give a bill of divorcement to their wives, because of uncleanness (uncovered nakedness)?
It's my understanding then that the uncleanness (uncovering of nakedness) in Deuteronomy 24 is not referring to a matter of incest being committed or at risk of being committed nor can it be solely applicable to the fornication (whoredom) that could occur during the betrothal period. And that's it for the exception clause (Matthew 19:9; Matthew 5:32).
This is the Lord's commandment to the married (Paul is writing to believers who will abide in God's word and uphold his Torah (Romans 3:31) which is not made void through faith, at least when they do get over their flesh (Romans 8:5-8):
1 Corinthians: 7:10-11, 39 10. And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: 11. But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. 39. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
Other scriptures concerning the married:
Mark: 10:11-12 11. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12. And if a woman shall put away her husband, and be married to another, she committeth adultery.
Luke: 16. 18. Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
Why no exception clause is mentioned for the non-Jews, in Mark 10:11-12 and Luke 16:18 as is argued by many? Or why did the exception clause in Matthew 5:32 or 19:9 only apply to the Jews and not to the Gentiles? If the Jews had a bethrotal period to consider, that does not make whoredom (fornication) a matter that can only occur during the time a man is betrothed to his wife. The New Testament use of fornication throughout would argue against the understanding of fornication as a bethrotal period exclusive matter, and also would go against the part of the law that is being evoked (Deuteronomy 24:1-4).
And is not this the rule we live by today? ☞ "There is neither Jew nor Greek (Gentile), there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus." (Galatians 3:28)
/////// Difference between Jews and Gentiles? /////// Romans 2:17-29 17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18 And knowest his will, and approvest the things that are more excellent , being instructed out of the law; 19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal , dost thou steal ? 22 Thou that sayest a man should not commit adultery , dost thou commit adultery ? thou that abhorrest idols, dost thou commit sacrilege ? 23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 24 For (( the name of God is blasphemed among the Gentiles through you, as it is written. )) 25 For circumcision verily profiteth , if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 28 For he is not a Jew, which is one outwardly ; neither is that circumcision, which is outward in the flesh: 29 But he is a Jew, which is one inwardly ; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
Romans 3:19-26 19 Now we know that what things soever the law saith , it saith to them who are under the law: that every mouth may be stopped , and all the world may become guilty before God. 20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 21 But now the righteousness of God without the law is manifested , being witnessed by the law and the prophets; 22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe : for there is no difference: 23 For all have sinned , and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus: 25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past , through the forbearance of God; 26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
This is what Jesus' disciples said, after He gave them his word on divorce and remarriage consisting in adultery, exception clause included (these men were Jews):
Matthew: 19. 10. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.
11. But he said unto them, All men cannot receive this saying, save they to whom it is given.
Who are they to whom this saying is given? Who are they who cannot receive it? I do not see that his disciples necessarily received it, as they were in shock. And these men were Jews.
Jesus said to them: ... "He that is able to receive it, let him receive it."
Matthew: 19. 12. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake.
I believe that to his disciples, it was a hard saying, but why?
Reminds me of this...
John 6:56, 60-61 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. (...) 60 Many therefore of his disciples, when they had heard this, said , This is an (( hard saying )); who can hear it? 61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?
Were these Jews so accustomed to the idea that they could put away their wives for any reason (Matthew 19:3), that establishing then that whoredom was the only valid reason for divorce made it seem to them that it was better (( for a man )) not to marry at all? Were they regenerated men yet?
I believe Paul had the same understanding of what Jesus taught when He wrote:
1 Corinthians 7:27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
And also:
1 Corinthians: 7. 1. Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. 2. Nevertheless, (( to avoid fornication, let every man have his own wife, and let every woman have her own husband. ))
Fornication is clearly a reference to pre-marital whoredom / "whoremongering", here.
How do you call cheating on your husband/wife while not putting him/her away, and not marrying another man/woman? Is it not playing the harlot/the whoremonger also (i.e. committing fornication)? By Jesus' definition, it is adultery if a man has not put away his wife for the only cause of fornication, nor given her a writing of divorcement (allowable only in the case of fornication), and had "married another".
What then? The transgression of the betrothed wife committing fornication (whoredom) can have consequences but not the transgression of the married woman? What's the difference? Why not the same standard of mercy required of the betrothed husband towards his betrothed wife who commits fornication (whoredom) as in the case of his marriage covenant wife? Is the heart always harder before marriage (during the betrothal) than after? I think not. I believe it would be harder for a blood-bought servant of the Most High to quickly dismiss a whoring wife, let's say a "sister" even who has lost her ways, than a woman, a "sister" still, that he is committed to be married with (as in being betrothed). In either of these situations is the place of forgiveness taken away (note the precise persons here involved).
What of all the men who were allowed to put away their wives (not betrothed wives) out of their houses under Moses? Did Moses allow them to disobey God, so to commit sin in doing so? Was that the "allowance", with him saying: "Because of the hardness of your hearts, you may commit sin."? Was Moses therefore a minister of sin, like some make Jesus a minister of sin (Galatians 2:17), being found sinners when they should be walking in holiness and righteousness (Luke 1:75; Romans 6:16-19)?
Hebrews: 13. 4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
Metanoia, the Greek word for repentance would probably have killed me if the Holy Spirit did not convict me and led me to act upon a full understanding of the Hebrew meaning of the word for repentance even before I could put it in words.
I believe we may have fallen in the same Greek trap in our translation and definition of porneia, the Greek word for fornication, by confining it to a time period (sex before marriage/during betrothal) regardless of context. I submit this to your own consideration, if you are reading. It is clear that the supposed fornication of Mary was during the betrothal period, and Joseph would have been in his right to put her away. That is clear enough.
Questions: -How Moses' actual teaching can differ from Christ's on the permission to put away one's wife? -Why seemingly two standards of mercy, for the Jew during betrothal and the Jew during marriage, and for the Jew on one hand and the Gentile on the other hand?
Galatians 3:27-29 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
"Till death do us apart"
Romans: 7:1-3, 4-6 1. Know ye not, brethren, (for I speak to them that know the law, (what law?)) how that the law hath dominion over a man as long as he liveth? 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 3. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
I add the rest because it's a comparison: 4 Wherefore, my brethren, ye also are become dead to the law (what law? how?), by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 6 But now we are delivered from the law that being dead wherein we were held ; that we should serve in newness of spirit, and not in the oldness of the letter.
Other concordance references:
H8457 Original: תּזנת תּזנוּת Transliteration: taznûth taznûth Phonetic: taz-nooth' Origin: from H2181 BDB Definition: fornication, harlotry
H2181 Original: זנה Transliteration: zânâh Phonetic: zaw-naw' BDB Definition: to commit fornication, be a harlot, play the harlot (Qal) to be a harlot, act as a harlot, commit fornication to commit adultery to be a cult prostitute to be unfaithful (to God) (figuratively) (Pual) to play the harlot (Hiphil) to cause to commit adultery to force into prostitution to commit fornication
H2930 Original: טמא Transliteration: ṭâmê' Phonetic: taw-may' BDB Definition: to be unclean, become unclean, become impure (Qal) to be or become unclean sexually religiously ceremonially (Niphal) to defile oneself, be defiled sexually by idolatry ceremonially to be regarded as unclean (Piel) to defile sexually religiously ceremonially to pronounce unclean, declare unclean (ceremonially) to profane (God's name) (Pual) to be defiled (Hithpael) to be unclean (Hothpael) to be defiled
12/22/2014, 10/01/2015 Marriage divorce adultery
A divorced woman is one who was put away for fornication (whoredom) and given a bill of divorcement. There is no other reason or manner allowed for divorce. If another man marries a woman who was put away yet not divorced, he commits adultery together with the woman - that is his neighbor's wife. The husband is allowed to put away the woman for the cause of fornication (whoredom), but can also forgive her. If a woman puts away her husband and marries another, she commits adultery.
Audience for sharing: them who know the law, who can "hear it", who do not turn their ears from hearing it (Proverbs 28:9).
Further renewing of my mind should solidify and/or correct the understanding here expressed.
Romans 12:1-2 1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2And be not conformed to this world: but be transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect, will of God.

Previous studies:

Marriage Study 2/3


Suicide can never pass as martydom for Christ's name's sake, due to erroneous discernment. "Suicide by cop" remains a suicide, which is murder of self, in addition to a homicide possibly being committed, which is also murder. "Suicide by spouse" also shall be called suicide in applicable cases. And murder of self shall not be called self-denial nor martyrdom for the cross' sake, even as an additional homicide is also committed against a married follower of Christ.

In marriage between a follower of Messiah and an unbeliever, if the unbeliever is happy to stay with the brother or sister who believes, let he/she not put the unbelieving spouse away. "For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?" (1 Corinthians: 7. 16) If a believing husband or wife is so given such a ministry (being found by the Lord when already married), and just does not care to save a soul he or she may be closest to, let the Word of God who searches the hearts and reins judge this matter in righteousness.

But if the unbeliver (man or woman) is Pharaoh (stress: IS PHARAOH), and is only happy to "keep" the believing spouse, how then is not God's servant under bondage to wickedness, darkness, the lust of the flesh and of the world, and all unrighteousness? Is the brother or sister called to be in bondage to anyone but Christ? How is this all understood with respect to "Let my people go that they may serve me?" (Ex: Exodus 8:1) I remark that there is a lot of "doing" in serving God. It is not merely a state of mind where you know who you "really" belong to. I further remark that what hinders that "doing" constitutes then bondage. If for instance you regard a day above others and call it your Sabbath day and must (or are willing to) break that Sabbath for anyone's sake, being led to do your own things or someone else's own things on the Sabbath, then who is your master?

I find Paul appealing to each one's conscience and judgement as led by the Holy Spirit concerning some of these marriage matters involving a believer and an unbeliever.

He issues a "command" from the Lord to them who are married in the Lord (both the man and the woman, referred to as 'brother' and 'sister'):

1 Corinthians 7:10-11
10 And unto the married I **command,** yet not I, but the Lord, Let not the wife depart from her husband: 11 But and if she departs, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

And to the rest (different situations) he "speaks" his own judgement as a man, who has the Holy Spirit (1 Corinthians 7:40).

1 Corinthians 7:12-15
But to the rest I **speak,** not the Lord: If any brother has a wife that believes not, and she be pleased to dwell with him, let him not put her away. 13. The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband. 14. For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now they are holy. 15. Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace.

In all your hearing, make sure you hear God and not man.

Proverbs: 4:5-7
5. Get wisdom. Get understanding. Don't forget, neither swerve from the words of my mouth. 6. Don't forsake her, and she will preserve you. Love her, and she will keep you. 7. Wisdom is supreme. Get wisdom. Yes, though it costs all your possessions, get understanding.

Is it God's will that marriage be bondage in some cases? Is marriage greater than God so that it can negate or handicap one's freedom to serve Him?

These cases exist and the will of God is not unknowable to those who seek Him. I see no exception for marriage in the things that one may have to separate from (forsake) for the sake of serving Christ.

What is "wife" doing in that list?

Matthew: 19. 29.
And every one that has forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.

Ask yourself honestly. Seek understanding to honor God's will rather than to put your name on a doctrine once you're comfortable that you fit nicely in it.

Is Jesus saying divorce your wives so you can inherit eternal life? Is he condoning divorce? No, He is not. He hates divorce and the violence of it (Malachi 2:16). He says who finds a wife finds a good thing (Proverbs 18:22)...

There is a calling each one is to answer and an election to be made sure of, that should be the top priority of every soul in this life:

Luke: 9:61-62
61. Another also said, "I want to follow you, Lord, but first allow me to say good-bye to those who are at my house." 62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God."

Did that man have a wife that loved him at his house possibly? And if he did forego of going back to his house, what would he then have come to understand?

Matthew: 22. 14.
For many are called, but few are chosen.

2 Peter: 1. 10.
Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

Matthew: 13. 44.
Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man has found, he hides, and for joy thereof goes and sells all that he has, and buys that field.

Back to the marriage. As in every situation, whosoever puts a stumbling block before the children of God, it would be better for him/her that a millstone be hanged to his/her neck and that he/she be thrown into the sea... (Matthew 18:6) Knowing that "everyone who commits sin is the bondservant of sin" (John 8:34), does that say something about God's heart concerning the influence they may have and use to bring and keep into bondage his servants He had set free to serve Him?

How does all this apply to marriage when we remove the blinders?

A marriage cannot constitute a bondage necessitating ***redemption*** and be God's will at the same time.

Those who will abuse their situation and the scriptures they unrighteously hold to be applicable to their situation and decide to do their own thing will always abound, but no one should use the word of God deceitfully to serve their own lusts, even to preserve their pride in their own understanding.

"whatsoever is not of faith is sin." (Romans 14:3)

"Therefore do not be unwise, but understanding what the will of the Lord is." (Ephesians 5:17)


1 Corinthians: 7:20-23
20. Let each man stay in that calling in which he was called. 21. Were you called being a bondservant? Don't let that bother you, but if you get an opportunity to become free, use it. 22. For he who was called in the Lord being a bondservant is the Lord's free man. Likewise he who was called being free is Christ's bondservant. 23. You were bought with a price. Don't become bondservants of men.

! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !
The exception clause is not what most want it to be. Fornication is not adultery nor marital unfaithfulness. That is a hard saying. Few can hear it.
(2015-10-01 edit: Fornication is not adultery nor strictly marital unfaithfulness during the betrothal period of the Jews.)

(Note to the reader: this is a personal study, not a teaching).

Matthew: 19:9-11
9. 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. 10. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. 11. But he said unto them, All men cannot receive this saying, save they to whom it is given.

Both true believers and those that are not Christ's (Romans 8:9) will use this scripture in their preferred flavor to break or to attempt to preserve a marriage. Those who have the commandment should guard it (keep it) and act accordingly. That is the love of God.

But this matter of the brother or sister not being under bondage as the unbelieving spouse departs (chooses to separate) begs its own questions and answers. Ask, seek and knock.

2 Timothy: 2. 15.
Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth.

Marriage Study 1/3 - part 2


((servant G1401)) - doulos 
1 Corinthians 7:21-23 
21 Are you called being a servant (G1401)? care not for it: but if you may be made free, use it rather. 22 For he that is called in the Lord, being a servant (G1401), is the Lord's freeman: likewise also he that is called, being free, is Christ's servant (G1401). 23 You are bought with a price; be not you the servants (G1401) of men.
John 8:34-36 
34 Jesus answered them, Verily, verily, I say unto you, Whosoever commits sin is the servant (G1401) of sin. 35 And the servant (G1401) abides not in the house for ever: but the Son abides ever. 36 If the Son therefore shall make you free (G1659), you shall be free indeed.
"A “doulos” is a bondservant or slave. It means one who has given himself up to another’s will, disregarding his own interests and desires." - KHRM
((bondage=servitude G1402)) - douloo 
((make free=set at liberty G1659)) - eleutheroō
Being under bondage is contrasted with being set free. So it would follow that being not under bondage would be likened to the same, that is, being set free. 
Romans 6:18 
Being then made free (G1659) from sin, you became the servants* (G1402) of righteousness.
*you were brought under bondage/to servitude to righteousness
Romans 6:22 
But now being made free (G1659) from sin, and become servants* (G1402) to God, you have your fruit unto holiness, and the end everlasting life.

*and brought under bondage/to servitude to God
1 Corinthians 7:15 
But if the unbelieving depart, let him depart. A brother or a sister is not under bondage (G1402) in such cases: but God has called us to peace.
not under bondage = not in servitude = not subjected/submitted to = not a servant of
Regardless of cultural/historical or modern connotations, bondage implies subjection to an domineering authority, either by coercion or willingly (e.g. taking upon oneself the yoke that is easy and the burden that is light - Matthew 11:29-30). It follows that being not under bondage implies the breaking of an existing yoke, as applicable. 
It is easy for believers to see an application to marriage in being equally or unequally yoked, but not when said yoke is said to be broken by the unbeliever.
((depart=separate/put asunder G5563)) - chōrizo
Mark 10:7-9 7 
For this cause shall a man leave his father and mother, and cleave to his wife; 8 And they two shall be one flesh: so then they are no more two, but one flesh. 9 What therefore God has joined together, let not man put asunder (G5563).

It does not mean separation cannot occur. But God commands that no separation be made to occur between two that He has joined together. It may be the case that an unbelieving spouse who is not subject to the law of God (Romans 8:7) separates (G5563) from the believing spouse (1 Corinthians 7:15). 
1 Corinthians 7:10-11
10 And unto the married I command, yet not I, but the Lord, Let not the wife depart=separate (G5563) from her husband: 11 But and if she depart=separate (G5563), let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.
Here again, there is not an indication that separation cannot occur. But God commands here that no separation be made to occur between a husband and his wife. 
The departure/separation/putting asunder (G5563) by the believing wife does not cause her to cease to be her husband's wife. Indeed she is as long as he lives. She is called to be reconciled to the man who is called her husband still according to God’s law (1 Corinthians 7:39; Romans 7:1-4). 
1 Corinthians 7:15 
But if the unbelieving depart (G5563), let him depart (G5563). A brother or a sister is not under bondage in such cases: but God has called us to peace.
What is commanded for the believing wife departing/separating (to remain unmarried (not remarry), for she indeed is married to a man, and to be reconciled to her husband) cannot be applied to the unbelieving wife departing for instance. 

In fact, the unbelieving person cannot "hear" the law by his/her very nature. Hence here are two different situations calling for two different handlings of the word of truth. 
If the unbelieving departs/separates (G5563), there is no "word" for that person (1 Corinthians 5:12-13 applies?). The word is for the brother or sister. And the unbeliever has broken the yoke that joined the two.
Now bigger questions: Did, does or would God join two so that the result is an unequal yoke to begin with? What does "What therefore God has joined together" (Mark 10:9) imply that He joined together? Does God take pleasure in the making of ungodly soul ties? What the church has to deal with is equal yokes in ungodliness becoming unequal yokes with respect to godliness when one of two married persons comes to the faith in Messiah and so switches masters – I speak of blood-bought souls added to the church, not the professing Christian mess. I believe that is the exclusive situation that 1 Corinthians 7:15 is addressing. 

(Note to the reader: this is a personal study, not a teaching).
What's a yoke?
"According to Vine's Bible Dictionary, the term yoke means "serving to couple two things together". In another Bible dictionary, it is defined as a coupling instrument that symbolizes forced labor, submission, and oppression driven by a higher power in authority. This definition is illustrated in the image below with two oxen that have been coupled together and are used for labor. If you take a closer look at the image you can see that the yoke is around the necks of the oxen. They are not joined by their tails, midsection, nor any other part of their anatomy. The weight of the yoke that surrounds their neck is supported by their shoulders."
"A yoke placed by the enemy is designed to destroy your life. That's why Jesus said that He came that we might have life and to have life more abundantly. The enemy's yoke will have you depressed, worried, stressed, confused, bitter, lying, stealing, fornicating, thinking suicidal thoughts, and a whole list of other things to keep you yoked to him. If you had all of this on your shoulders, you wouldn't be able to walk upright spiritually. To be coupled with the enemy is to share in his pleasures and his pleasure is to ultimately have you destroyed. He doesn't just want your life to end here on earth; he wants your life, meaning your soul, to be in eternal damnation with him."

What Does It Mean to Be Equally Yoked? The term “equally yoked” is one of those church phrases that gets thrown around a lot, but do you really know what it means?

Top 10 Strongest Animals on Land When two oxen of similar size and speed are yoked together, their strength is increased significantly. They can pull extremely heavy loads in a slow and steady manner.

Marriage Study 1/3 - part 1
Marriage Study 2/3
Marriage Study 3/3

Pawòl Bondye sou Maryaj

Matye 19:3
Kèk farizyen pwoche bò kot Jezi pou yo wè si yo te ka pran l' nan pèlen. Yo mande li: Eske lalwa nou pèmèt yon nonm kite ak madanm li pou nenpòt ki kòz?
Matye 19:9
Mwen menm, men sa m'ap di nou: Lè yon nonm kite ak madanm li pou l' al marye ak yon lòt, li fè adiltè, esepte si se pou lenkondite li ta kite ake madanm lan.

Matthieu 19:9
Mais je vous dis que celui qui répudie sa femme, sauf pour infidélité (impudicité), et qui en épouse une autre, commet un adultère.

Kite vle di mete moun nan dekote. Se pa mo saa ki vle di divòse. Men si pa gen yon divòs ki pwononse, epi youn oubyen lòt la al marye ak yon lòt moun se adiltè li ye, paske se toujou de moun marye yo ye kwak te gen enfidelite. Lè yon fanm mete mari l dekote pou l al nan rapò ak yon lòt nèg se adiltè li fè deja. Konsa tou lè yon nonm mete madanm li dekote pou l al nan rapò ak yon fanm soukote, se adiltè li fè tou. Enfidelite pa kraze lyen maryaj la, men tou se li ki sèl rezon ki ka pèmèt yon divòs fèt selon lalwa Bondye. Ak tout sa, Bondye pito pou youn ka padone lòt la pou yo rekonsilye, menm jan li menm li toujou pare pou padone moun ki mande l padon epi renonse move chemen yo. Nan kòmansman Bondye pat fè maryaj ant gason ak fanm pou te gen divòs, men se poutèt kè di moun ki fè li te pèmèt sa atravè sèvitè li Moyiz (Matye 19:8, Detewonòm 24:1-4).

Ni mari a, ni madanm la te ka deside ekate lòt la, oubyen mete l dekote, sa ki rele "kite" a, men dapre lalwa Bondye, se mari yon fi ki ka ba li papye divòs. Si sa fèt, fi a ka al marye ak yon lòt moun. Men toutotan sa pa ta fèt konsa, si l al marye ak yon lòt moun san mari a pat dakò divòse l, li toujou madanm li, kidonk maryaj ki vin fèt apre a se yon aranjman pou adiltè lap ye.

Pa bliye entansyon Bondye konsènan maryaj:

Matye 19:3-8
3 Kèk farizyen pwoche bò kot Jezi pou yo wè si yo te ka pran l' nan pèlen. Yo mande li: Eske lalwa nou pèmèt yon nonm kite ak madanm li pou nenpòt ki kòz? 4 Jezi reponn yo: Eske nou pa li sa ki ekri nan Liv la? Nan konmansman, lè Bondye t'ap fè moun, li te fè yo gason ak fi. 5 Apre sa li di: Se poutèt sa, gason an va kite papa l' ak manman l' pou l' mete tèt li ansanm ak madanm li. Yo tou de va fè yon sèl kò. 6 Konsa, yo pa de ankò, men yo fè yon sèl kò. Se poutèt sa, pesonn moun pa gen dwa separe sa Bondye mete ansanm. 7 Farizyen yo di li: Bon, poukisa Moyiz te bay lòd pou yon nonm ekri yon papye divòs voye bay madanm li, anvan pou l' kite avè li? 8 Jezi reponn yo: Se paske nou gen tèt di kifè Moyiz te ban nou dwa kite ak madanm nou. Men, nan konmansman se pa t' konsa. 9 Mwen menm, men sa m'ap di nou: Lè yon nonm kite ak madanm li pou l' al marye ak yon lòt, li fè adiltè, esepte si se pou lenkondite li ta kite ake madanm lan. 10 Disip li yo di li: Si se konsa bagay la ye pou yon nonm ak madanm li, pito yon nonm pa marye. 11 Jezi reponn yo: Se pa tout moun ki asepte pawòl sa a. Se sèlman moun Bondye bay pouvwa pou sa. 12 Paske, gen anpil rezon ki ka enpoze yon nonm marye. Genyen ki fèt tou konsa: yo pa ka marye. Gen lòt, se moun ki mete yo nan eta sa a pou yo pa ka marye. Gen lòt ankò ki pa marye poutèt Peyi Wa ki nan syèl la. Si yon moun ka asepte pawòl sa a, se pou l' asepte li.

Ni koze enfidelite, ni pawòl divòse pa ta dwe konsène de moun ki gen konfyans nan Bondye, ki gen krentif pou Bondye, ki nan Jezi/Kris, ki vle di ki gen sa nan kè yo pou yo obeyi pawòl Bondye a, pou yo pa tande l sèlman men mete l an pratik (Jak 1:22), pou yo mache dwat devan Bondye (mezanmi se sa ki definisyon yon "kretyen", yon moun kap mache dèyè Jezi). Depi yon moun pa nan chemen saa se pechè li ye, kit li konnen sou ki plan l ye, kit li nan liyorans, e pawòl levanjil la pale pou li; men bon nouvèl li pote: li di se pou moun lan repanti, ki vle di mande Bondye padon pou tou peche li konnen li fè, epi pran desizyon kite chemen peche pou li tounen vin jwenn Bondye, pou li soumèt li a volonte Bondye, pou li mache nan chemen Bondye, pou li nan yon sitiyasyon "legal" ak Bondye apre li fin fè lapè ak Bondye nan konfyans li mete nan san Jezi ki te vide pou li ka rekonsilye ak Bondye konsa. E pwomès se kado Bondye ki se lavi ki pap janm fini an.

Ròm 6:23
Peche peye nou kach: li ban nou lanmò; men kadò Bondye ban nou gratis la, se lavi ansanm ak Jezikri, Seyè nou an, yon lavi ki p'ap janm fini.
2 Timote 2:19
Men, pa pè. Fondasyon solid Bondye te mete a, li la toujou. Men pawòl nou jwenn make sou li: Mèt la konnen moun ki moun pa li. Tout moun ki di se pou Seyè a y'ap viv, se pou yo sispann fè sa ki mal.

Konsa ou ka konprann si yon fi ki nan Jezi te ka rive kite mari li, se pa pou li chèche remarye men se pou li chèche rekonsilye ak mari li pito. Pa gen mistè nan saa. Yon moun kap mache dèyè Jezi ap mache selon pawòl Bondye a ki nan kè li pou dirije lavi l.

Pa bezwen gen twòp konplikasyon. Moun ki pa nan Jezi a li menm, ki aji jan li vle a san li pa soumèt li a pawòl Bondye a, se levanjil la pou li tande, se pa filozofi sou maryaj. Kote l ye a se la pou Jezi pran l, menm jan ak fanm Samari a ki pat yon sèvitè Bondye, ki te pase senk mari epi nou sipoze ki te plase ak yon sizyèm nèg (Jan 4:18). Moun saa li bezwen konvèti pou li antre nan yon relasyon pèsonèl ak Papa Letènèl, ansanm ak Jezi Pitit la, atravè Sentespri Bondye a (Travay 2:38; Jan 14:23). Bon nouvèl saa ki pou li a se li pou l jwenn!

Jan 12:46-48
46 Mwen menm, mwen se limyè sou latè. Tout moun ki kwè nan mwen p'ap rete nan fènwa. 47 Lè yon moun tande pawòl mwen yo, si l' pa kenbe yo, se pa mwen k'ap kondannen li. Paske, mwen vin pou delivre moun, mwen pa vin pou kondannen yo. 48 Men, moun ki refize kwè nan mwen, ki pa asepte pawòl mwen yo, li jwenn ak sa k'ap kondannen l' lan: Pawòl mwen te di yo, se yo menm k'ap kondannen l' lè dènye jou a va rive.

Jan 15:14
Nou tout, se zanmi m' nou ye **depi nou fè sa m' mande nou fè.**

Travay 17:30-31
30 Men, Bondye fèmen je l' sou tout tan sa yo moun pase nan liyorans. Koulye a li rele yo tout, kote yo ye, pou yo tounen vin jwenn li. 31 Se konsa tou, li fikse yon jou lè li gen pou l' jije tout moun san patipri: li chwazi yon nonm pou sa. Li bay tout moun prèv la lè l' fè nonm sa a leve soti vivan nan lanmò.


Lòt pasaj ki pale sou bagay sa yo pou pèp Bondye a (moun kap sèvi li), se 1 Korent 7 ak Ròm 7:

1 Korent 7:10-17
10 Kanta pou moun marye yo, men lòd mwen ba yo (Sa pa soti nan mwen non, men nan Seyè a menm): Lè yon fanm marye, li pa dwe kite ak mari li. 11 Si li rive kite avè l', se pou l' rete pou kont li, san l' pa remarye. Pase pou l' ta remarye, pito li tounen ak mari l' ankò. Konsa tou, yon mari pa dwe mete madanm li deyò.
12 Pou lòt yo menm, men sa m'ap di: (Fwa sa a, sa se konsèy pa mwen. Sa pa soti nan Seyè a.) Si yon mari ki gen konfyans nan Kris la gen yon fanm ki pa gen konfyans nan Kris la, epi si fanm lan dakò pou l' kontinye viv avè l', mari a pa gen dwa mete l' deyò. 13 Konsa tou, si yon fanm ki gen konfyans nan Kris la gen yon mari ki li menm pa gen konfyans nan Kris la, epi si mari a dakò pou l' kontinye viv avè li, li pa fèt pou kite ak mari a. 14 Mari ki pa gen konfyans lan, Bondye asepte l' paske l'ap viv ansanm ak madanm li ki gen konfyans. Konsa tou, madanm ki pa gen konfyans lan, Bondye asepte l' paske l'ap viv ansanm ak mari l' ki gen konfyans. Si sa pa t' konsa, pitit nou yo ta tankou pitit moun lòt nasyon yo. Men, jan sa ye a, yo menm tou Bondye asepte yo.
15 Men, si moun ki pa gen konfyans lan vle kite, li mèt kite. Nan ka sa a, frè a osinon sè a pa gen ankenn angajman ankò. Paske, Bondye rele nou pou nou viv ak kè poze. 16 Eske ou konnen, ou menm madanm ki gen konfyans lan, si ou p'ap sove mari ou? Eske ou konnen, ou menm mari ki gen konfyans lan, si ou p'ap sove madanm ou?
17 Esepte nan ka sa a, se pou chak moun kontinye viv dapre kado Bondye ba yo, jan yo te ye lè Bondye te rele yo a. Se lòd sa a mwen bay nan tout legliz yo.
1 Korent 7:39-40
39 Yon fanm marye gen angajman ak mari l' toutotan mari a vivan. Men, si mari a mouri, li lib marye ak moun li vle, depi se ak yon moun ki patizan Kris la. 40 Men, l'ap gen mwens tèt chaje si l' rete jan l' ye a. Sa se lide pa mwen. Epi mwen kwè poutèt pa m' mwen gen Lespri Bondye a avè mwen.

Ròm 7:1-3
1 Frè m' yo, mwen sèten nou konnen sa m' pral di nou la a deja, paske nou konn lalwa a: Se toutotan yon moun ap viv lalwa gen pouvwa sou li. 2 M'ap pran yon egzanp: yon madan marye gen angajman avèk mari l' devan lalwa toutotan mari a vivan. Men, si mari a mouri, madanm lan lib devan lalwa annegad mari a. 3 Si pandan mari a vivan toujou, madanm lan vin fanm yon lòt gason, y'ap rele madanm lan adiltè. Men, si mari a mouri, li lib devan lalwa. Lè sa a, si l' vin fanm yon lòt gason, li pa yon adiltè.

Bondye mete pwoteksyon sou maryaj. Yon gason kap kouche ak fi adwat agòch se yon bouzen gason li ye devan Bondye. Menm jan an yon fi kap kouche ak lòt gason sou mari l, li se yon bouzen. Moun ki pa marye kap fè sèks, kap pratike fònikasyon, se sa yo ye tou. Bondye pap jwe ak ni youn ni lòt. Pawòl li a ki deja pale a se li kap jije yo. E li mande pou moun kap mennen lavi yo konsa pou yo kite move chemen sa yo.

Ebre 13:4
Maryaj se yon bagay tout moun dwe respekte anpil. Moun ki marye yo dwe rete fidèl yonn ak lòt. Bondye gen pou jije moun k'ap mennen movèz vi yo ansanm ak moun k'ap fè adiltè yo.

Mwen konseye tout moun kap chèche fè volonte Bondye nan desizyon yap pran konsènan maryaj pou yo fè jèn, lapriyè, mande, chèche, frape pòt Bondye a (Lik 11:9-10) pou jwenn sajès ak bon konprann. Nou ka fè tout bagay sa yo ak Kris la kap ba nou fòs. Ke Bondye beni nou epi ba nou konfimasyon sou sa volonte li ye pou nou ka gen limyè li devan n pou nou fè chwa ki bon e ki pèmèt nou mache ak lapè nan kè nou. E menm jan an limyè nou jwenn la se pa pou nou sere, men se pou nou mete l kanpe pou li klere lòt moun pou ede yo jwenn chemen Bondye tou pou yo mache ladan, se konsa ou renmen frè w ak sè w (Matye 5:14-16; Matye 7:5). Si li bon pou ou, konsidere pataje l. Ou pa bezwen mande satan pèmisyon, men mande Bondye kisa li ta vle ou fè ak pawòl li ba ou a ki klere chemen w la.

Jòb 28:12, 28
12 Men, kote nou ka jwenn konesans lan? Kote bon konprann lan ye menm?
28 Apre sa, Bondye di moun konsa: -Gen krentif pou Bondye, se sa ki rele bon konprann. Vire do bay sa ki mal, men sa ki rele gen lespri.


Pa gen sitiyasyon ki twò konplike pou Bondye. Se tande pou ou tande l si w gen zòrèy pou sa, epi mache nan chemen pawòl li ba ou a.

 Jan 8:1-11
1 Jezi menm ale mòn Oliv. 2 Nan denmen maten, byen bonè, li tounen nan tanp lan. Tout foul moun yo pwoche bò kote li. Li chita, li pran moutre yo anpil bagay. 3 Dirèktè lalwa yo ak farizyen yo mennen yon fanm ba li. Yo te bare fanm lan nan adiltè. Yo mete l' kanpe devan tout foul moun yo, 4 epi yo di Jezi konsa: Mèt, yo kenbe fanm sa a nan men ap fè adiltè. 5 Moyiz te bay lòd nan lalwa a pou yo touye yo lè konsa ak kout wòch. Men, ou menm, kisa ou di nan sa? 6 Yo t'ap di sa, paske yo te vle pran l' nan pèlen pou yo te ka akize li. Men, Jezi bese atè. Epi, avèk dwèt li, li kòmanse ekri atè a. 7 Men, moun yo t'ap kouvri l' ak keksyon. Jezi leve atè a, li di yo: Se pou moun ki konnen li pa janm peche a ba l' premye kout wòch la. 8 Apre sa, li bese atè a yon dezyèm fwa, li pran ekri ankò. 9 Lè yo tande pawòl sa yo, yonn apre lòt y' al fè wout yo. Premye moun ki te mete deyò se te sak te pi granmoun yo. Jezi rete pou kont li ak fanm lan ki te kanpe devan l'. 10 Lè sa a, li leve, li di fanm lan: Madanm, kote moun yo? Pesonn pa kondannen ou? 11 Li reponn: Pesonn non, Mèt. Jezi di li: Mwen menm tou, mwen pa kondannen ou. Ou mèt ale. Men, pa janm fè peche ankò.

Lik 7:36-50
36 Yon farizyen te envite Jezi vin manje avè li. Jezi ale lakay farizyen an; li chita bò tab la pou l' manje. 37 Nan lavil sa a, te gen yon fanm movèz vi. Lè fanm lan pran nouvèl Jezi t'ap manje lakay farizyen an, li pote yon ti boutèy fèt an albat plen odè. 38 Li mete kò l' dèyè bò pye Jezi. Li kriye, li kriye, li mouye pye Jezi ak dlo ki t'ap soti nan je li. Apre sa, li siye yo ak cheve l', li bo yo, epi li vide odè sou yo. 39 Lè farizyen ki te envite Jezi a wè sa, li t'ap di nan kè l': Si nonm sa a te yon pwofèt vre, se pou l' ta konnen ki kalite moun fanm sa k'ap manyen l' lan ye, li ta konnen ki movèz vi fanm sa a ap mennen. 40 Lè sa a, Jezi pran lapawòl, li di l' konsa: Simon, mwen gen kichòy pou m' di ou. Simon reponn li: Mèt, ou mèt pale wi. 41 Jezi di li: Vwala, se te de moun ki te dwe yon nonm ki te prete yo lajan; premye a te dwe l' senksan (500) goud; lòt la te dwe l' senkant goud. 42 Ni yonn ni lòt pa t' gen dekwa peye dèt la. Lè sa a, nonm lan di yo yo pa bezwen peye dèt la ankò. Kilès nan yo de a va renmen l' plis? 43 Simon reponn li: Mwen ta kwè se nonm ki te dwe l' plis la. Jezi di l': Ou byen reponn. 44 Epi li vire bò fanm lan, li di Simon: Ou wè fanm sa a? Mwen antre lakay ou, ou pa menm ban m' dlo pou m' lave pye m'; men li menm, li lave pye m' ak dlo ki soti nan je l'. Apre sa, li siye yo ak cheve li. 45 Ou pa te bo m' lè m' t'ap antre lakay ou; men li menm, depi mwen antre se bo l'ap bo pye m'. 46 Ou pa vide lwil sou tèt mwen; men li menm, li vide odè sou pye mwen. 47 Se poutèt sa, mwen di ou: li fè tout bagay sa yo pou moutre jan li renmen anpil, paske yo padonnen li anpil peche. Men, yon moun yo padonnen yon ti kras, se yon ti kras l'ap moutre jan l' renmen tou. 48 Apre sa, Jezi di fanm lan: Peche ou yo padonnen. 49 Moun ki te chita bò tab la avèk li yo pran di nan kè yo: Ki moun nonm sa a ye menm pou li padonnen peche? 50 Men Jezi di fanm lan: Se konfyans ou nan Bondye ki sove ou. Ale ak kè poze.

Jan 4:6-30
6 Se la pi Jakòb la te ye. Jezi menm te bouke, vwayaj la te fatige l' anpil. Li chita sou rebò pi a. Li te bò midi konsa. 7 Yon fanm peyi Samari vin pou tire dlo. Jezi di l' konsa: Tanpri, ban m' ti gout dlo pou m' bwè. 8 (Disip li yo te ale lavil la achte manje.) 9 Fanm Samari a di Jezi konsa: Kouman? Se pa jwif ou ye? Ki jan ou fè mande m' dlo pou ou bwè, mwen menm ki moun Samari? (Paske, jwif yo pa t' gen rapò ak moun Samari.) 10 Jezi reponn li: Si ou te konnen sa Bondye bay la, si ou te konnen ki moun k'ap mande ou ti gout dlo pou bwè a, se ou menm ki ta mande l' ba ou ti gout dlo bwè. Lè sa a, li ta ka ba ou nan dlo ki bay lavi a. 11 Fanm lan di li: Msye, ou pa gen veso pou tire dlo. Epitou, pi a fon anpil. Ki bò pou ou ta jwenn dlo ki bay lavi sa a? 12 Se Jakòb, zansèt nou, ki te ban nou pi sa a. Li te bwè ladan li. Tout pitit li yo ansanm ak tout bèt li yo, se la yo te bwè tou. Koulye a, ou prèt pou di m' ou pi gran pase Jakòb? 13 Jezi reponn li: Tout moun ki bwè dlo sa a gen pou l' swaf dlo ankò. 14 Men, moun ki va bwè nan dlo m'ap ba li a, li p'ap janm swaf dlo ankò. Paske, dlo m'ap ba li a ap tounen yon sous dlo nan li k'ap ba li lavi ki p'ap janm fini an. 15 Fanm lan di l': Tanpri, msye, ban m' ti gout nan dlo sa a non pou m' bwè, konsa mwen p'ap janm anvi bwè dlo ankò, mwen p'ap bezwen tounen isit la vin tire dlo. 16 Jezi di l' konsa: Ale rele mari ou. Apre sa, tounen vin jwenn mwen isit la. 17 Fanmi lan reponn: Mwen pa gen mari. Jezi di l' konsa: Ou gen rezon di ou pa gen mari. 18 Paske, ou pase senk mari deja. Epi nonm k'ap viv avè ou koulye a, se pa mari ou li ye. Ou pa ban m' manti. 19 Lè sa a, fanm lan di l': Gen lè ou se yon pwofèt, msye? 20 Zansèt nou yo nan peyi Samari te sèvi Bondye sou mòn sa a. Men nou menm jwif, nou di: Sèl kote pou moun sèvi Bondye, se lavil Jerizalèm. 21 Jezi reponn li: Madanm, ou mèt kwè mwen. Lè a pral rive, se pa ni sou mòn sa a, ni lavil Jerizalèm pou n' sèvi Papa a. 22 Nou menm, moun Samari, nou pa konnen sa n'ap sèvi a. Nou menm jwif, nou konnen sa n'ap sèvi a, paske moun k'ap vin pou sove a, se nan mitan jwif yo l'ap soti. 23 Men, lè a ap rive, li rive deja: tout moun k'ap sèvi tout bon yo pral sèvi Papa a nan kè yo jan sa dwe fèt. Se moun konsa Bondye vle pou sèvi li. 24 Bondye, se Lespri li ye. Tout moun k'ap sèvi l', se pou yo sèvi l' nan lespri yo jan sa dwe fèt la. 25 Fanm lan di li: Mwen konnen Mesi a, moun yo rele Kris la, gen pou l' vini tou. Lè la vini, la esplike nou tout bagay sa yo. 26 Jezi reponn li: Mwen menm k'ap pale avè ou la a, mwen se Kris la. 27 Lè sa a, disip Jezi yo vin rive. Yo te sezi wè l' ap pale ak yon fanm. Men, yo yonn pa mande l': Kisa ou gen avèk li? Osinon: Poukisa w'ap pale avè li? 28 Fanm lan menm kite krich dlo a la, li tounen li al lavil la. Li di moun yo: 29 Vini wè yon nonm ki di m' tou sa m' fè. Eske nou pa kwè se Kris la? 30 Moun yo soti lavil la, yo vin jwenn Jezi.