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The Blue Letter Bible

Dictionaries :: Divorce

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Easton's Bible Dictionary

Divorce:

The dissolution of the marriage tie was regulated by the Mosaic law (Deu 24:1-4). The Jews, after the Captivity, were reguired to dismiss the foreign women they had married contrary to the law (Ezr 10:11-19). Christ limited the permission of divorce to the single case of adultery. It seems that it was not uncommon for the Jews at that time to dissolve the union on very slight pretences (Mat 5:31,32; 19:1-9; Mar 10:2-12; Luk 16:18). These precepts given by Christ regulate the law of divorce in the Christian Church.

International Standard Bible Encyclopaedia
Torrey's New Topical Textbook

Divorce: Law of Marriage Against

Gen 2:24; Mat 19:6

Divorce: Permitted

By the Mosaic law

Deu 24:1

On account of hardness of heart

Mat 19:8

Divorce: Often Sought by the Jews

Mic 2:9; Mal 2:14

Divorce: Sought on Slight Grounds

Mat 5:31; 19:3

Divorce: Not allowed to those who falsely accused their wives

Deu 22:18,19

Divorce: Women

Could obtain

Pro 2:17; Mar 10:12

Could marry after

Deu 24:2

Responsible for vows after

Num 30:9

Married after, could not return to first husband

Deu 24:3,4; Jer 3:1

Afflicted by

Isa 54:4,6

Divorce: Priests Not to Marry Women After

Lev 21:14

Divorce: Of Servants, Regulated by Law

Exd 21:7,11

Divorce: Of Captives, Regulated by Law

Deu 21:13,14

Divorce: Forced on Those Who Had Idolatrous Wives

Ezr 10:2-17; Neh 13:23,30

Divorce: Jews Condemned for Love Of

Mal 2:14-16

Divorce: Forbidden by Christ except for Adultery

Mat 5:32; 19:9

Divorce: Prohibition Of, Offended the Jews

Mat 19:10

Divorce: Illustrative of God's casting off of the Jewish church

Isa 50:1; Jer 3:8

Smith's Bible Dictionary

Divorce:

"a legal dissolution of the marriage relation." The law regulating this subject is found in Deuteronomy 24:1-4 and the cases in which the right of a husband to divorce his wife was lost are stated (Deuteronomy 22:19; 22:29). The ground of divorce is a point on which the Jewish doctors of the period of the New Testament differed widely; the school of Shammai seeming to limit it to a moral delinquency in the woman, whilst that the Hillel extended it to trifling causes, e.g. if the wife burnt the food she was cooking for her husband. The Pharisees wished perhaps to embroil our Saviour with these rival schools by their question (Matthew 19:3) by his answer to which, as well as by his previous maxim (Matthew 5:31) he declares that he regarded all the lesser causes than "fornication" as standing on too weak ground, and declined the question of how to interpret the words of Moses.

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