Ewangelia Mateusza 19:9

Biblia Tysiąclecia

Ale ja powiadam wam: Iż ktobykolwiek opuścił żonę swoję, (oprócz dla wszeteczeństwa), a inszą by pojął, cudzołoży; a kto by opuszczoną pojął, cudzołoży.

Parallel Translations

Biblia Gdańska (1632)
Ale ja powiadam wam: Iż ktobykolwiek opuścił żonę swoję, (oprócz dla wszeteczeństwa), a inszą by pojął, cudzołoży; a kto by opuszczoną pojął, cudzołoży.

Biblia Przekład Toruński
9 Ale mówię wam: Ktokolwiek oddaliłby swoją żonę z wyjątkiem powodu nierządu, i poślubił inną, cudzołoży; a kto poślubił tę, która jest oddalona, cudzołoży.

Nowe Przymierze Zaremba
Mówię wam natomiast: Kto się rozwodzi z żoną, z innego powodu niż nierząd, i poślubia inną kobietę - cudzołoży.

Nowa Biblia Gdańska (2012)
A zatem powiadam wam, że ktokolwiek by oddalił swoją żonę, oprócz przyczyny cudzołóstwa, a pojąłby inną cudzołoży; i kto by oddaloną pojął cudzołoży.

Uwspółcześniona Biblia Gdańska
Lecz ja wam mówię: Kto oddala swoją żonę – z wyjątkiem przypadku nierządu – i żeni się z inną, cudzołoży, a kto żeni się z oddaloną, cudzołoży.

Biblia Brzeska (1563)
A ja powiedam wam: Iż kto by kolwiek opuścił żonę swoję, oprócz dla nieczystości, a inszą by pojął, cudzołoży; a kto by kolwiek też opuszczoną pojął, cudzołoży.

Biblia Warszawska
A powiadam wam: Ktokolwiek by odprawił żonę swoją, z wyjątkiem przyczyny wszeteczeństwa, i poślubił inną, cudzołoży, a kto by odprawioną poślubił, cudzołoży.

Bible Verse Review
  from Treasury of Scripure Knowledge

Whosoever: Matthew 5:32, Mark 10:11, Mark 10:12, Luke 16:18, 1 Corinthians 7:10-13, 1 Corinthians 7:39

except: 2 Chronicles 21:11, Jeremiah 3:8, Ezekiel 16:8, Ezekiel 16:15, Ezekiel 16:29, 1 Corinthians 5:1

doth: Genesis 12:18, Genesis 12:19, Genesis 20:3, Jeremiah 3:1, Romans 7:2, Romans 7:3, 1 Corinthians 7:4, 1 Corinthians 7:11, 1 Corinthians 7:39

Reciprocal: Deuteronomy 22:19 - he may not put

Gill's Notes on the Bible

And I say unto you,.... To his disciples, when they were with him alone in the house, and asked him more particularly about the subject, concerning which he had been discoursing with the Pharisees, as Mark observes, Mark 10:10 when he said to them much the same things, he had delivered before in Matthew 5:32

whosoever shall put away in his wife; separate her from his person, house and bed, and dismiss her as his wife, no more to be considered in that relation to him,

except it be for fornication; or whoredom, for defiling his bed: for this is not to be understood of fornication committed before, but of uncleanness after marriage, which destroys their being one flesh:

and shall marry another woman, committeth adultery; Marks adds, "against her"; which may be understood either of the woman he marries, which not being lawfully done, she lives in adultery with the husband of another woman; or of his former wife, and who is still his wife, and to whose injury he has married another; and he not only commits adultery himself, but, as in Matthew 5:32 "causeth her to commit adultery also", by being the occasion of marrying another man, when she is still his lawful wife:

and whoso marrieth her which is put away, for any other cause than adultery,

doth commit adultery also; since he cohabits with the wife of another man; see Gill "Mt 5:32"

Barnes' Notes on the Bible

And I say unto you - Emphasis should be laid here on the word “I.” This was the opinion of Jesus - this he proclaimed to be the law of his kingdom this the command of God ever afterward. Indulgence had been given by the laws of Moses; but that indulgence was to cease, and the marriage relation to be brought back to its original intention. Only one offence was to make divorce lawful. This is the law of God; and by the same law, all marriages which take place after divorce, where adultery is not the cause of divorce, are adulterous. Legislatures have no right to say that people may put away their wives for any other cause; and where they do, and where there is marriage afterward, by the law of God such marriages are adulterous!

Clarke's Notes on the Bible

Verse Matthew 19:9. Except it be for fornication — See on Matthew 5:32. The decision of our Lord must be very unpleasant to these men: the reason why they wished to put away their wives was, that they might take others whom they liked better; but our Lord here declares that they could not be remarried while the divorced person was alive, and that those who did marry, during the life of the divorced, were adulterers; and heavy judgments were, denounced, in their law, against such: and as the question was not settled by the schools of Shammai and Hillel, so as to ground national practice on it therefore they were obliged to abide by the positive declaration of the law, as it was popularly understood, till these eminent schools had proved the word had another meaning. The grand subject of dispute between the two schools, mentioned above, was the word in Deuteronomy 24:1, When a man hath taken a wife-and she find no grace in his sight, because of some UNCLEANNESS, ערות eruath: - this the school of Shammai held to mean whoredom or adultery; but the school of Hillel maintained that it signified any corporeal defect, which rendered the person deformed, or any bad temper which made the husband's life uncomfortable. Any of the latter a good man might bear with; but it appears that Moses permitted the offended husband to put away the wife on these accounts, merely to save her from cruel usage.

In this discourse, our Lord shows that marriage, (except in one case,) is indissoluble, and should be so: -

1st, By Divine institution, Matthew 19:4.

2dly, By express commandment, Matthew 19:5.

3dly, Because the married couple become one and the same person, Matthew 19:6.

4thly, By the example of the first pair, Matthew 19:8; and

5thly, Because of the evil consequent on separation, Matthew 19:9. The importance of this subject will, I hope, vindicate or excuse, the length of these notes.