Original language of Matthew 5 of committing adultery if one divorces and remarries outside of fornication.

Strict fundamentalists sometimes assert that the Bible forbids divorce and remarriage except for adultery, forcing men and women to live under consensual house arrest. This article will show that divorce and remarriage are possible and biblically permissible from the perspective of the original languages of the Bible in Hebrew and Greek.

The original words "separate" and "divorce" in Hebrew ⇩.

• שָׁלַח = shalach = separate, expel
• כְּרִיתוּת = kerithuth = divorce, legal annulment (original verb is כָּרַת read kāraṯ)

Original Greek words for "separate" and "divorce" in Greek⇩.

• ἀπολύω = apoluo = separate, set free
• ἀποστάσιον = apostasion = divorce, divorce certificate (original verb is ἀφίστημι read as aphistemi)

First, divorce is an arrangement from Yahuwah to end an unfaithful, loveless marriage. People separated by a divorce certificate have the right to remarry. The Bible states that separation from a partner without a formal divorce decree leads to the risk of committing adultery.

It is generally taught that divorce for any reason other than adultery is a sin and that remarriage is committing adultery. In contrast, according to the original biblical perspective, divorce itself is not a sin, but a solution. Since folly occurs before and after the divorce or during the marriage, the divorce itself is not the sin, but the folly that caused the divorce decree to be issued is the sin.

And as is clear from the above, if we check the original language, the word translated as "to separate" or "to divorce" in most Bibles actually means "to leave," and the meaning is again different from a divorce with a formal divorce decree. We will now write that down for both the Old and New Testaments.

Original language in divorce in the Old Covenant

Deuteronomy 22:19 and they shall fine him one hundred shekels of silver and give them to the father of the young woman, because he has brought a bad name on a virgin of Israel. And she shall be his wife; he cannot divorce(shalach, exapostellō in greek)her all his days.29 then the man who lay with her shall give to the young woman's father fifty shekels of silver, and she shall be his wife because he has humbled her; he shall not be permitted to divorce(shalach, exapostellō in greek) her all his days. 30 "A man shall not take his father's wife, nor uncover his father's bed. (Only the man has no right to shalach. The women's side can divorce the Hebrew kāraṯ i.e.)

Deuteronomy 24:1 "When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce(kerithuth), puts it in her hand, and sends her out of his house, 2 when she has departed(shalach , exapostellō in Greek) from his house, and goes and becomes another man's wife, 3 if the latter husband detests her and writes her a certificate of divorce(kerithuth), puts it in her hand, and sends(shalach)  her out of his house, or if the latter husband dies who took her as his wife, 4 then her former husband who divorced(shalach , exapostellō in Greek) her must not take her back to be his wife after she has been defiled; for that is an abomination before the Lord, and you shall not bring sin on the land which the Lord your God is giving you as an inheritance. 5 "When a man has taken a new wife, he shall not go out to war or be charged with any business; he shall be free at home one year, and bring happiness to his wife whom he has taken.

The prescribed solution within marriage is a certificate of divorce. The phrase translated as 'something indecent' encompasses multiple meanings, such as nakedness, shame, or a flaw, suggesting the concealment of some major wrongdoing or crime. Although adultery is defined as a capital offense in Leviticus 20:10 and Deuteronomy 22:22, the law ultimately emphasizes the gravity of the sin; in reality, literal executions of adulterous women may have been rare. This is supported by the fact that Yahuah repeatedly warned the chronically adulterous Israelites to repent, implying that immediate execution was not the standard outcome in every instance. Therefore, 'something indecent' highly likely implies a complex combination of hidden factors, such as concealed premarital sex resulting in the loss of virginity, tattoos, or other hidden offenses.

Ezra 10:3 Now therefore, let us make a covenant with our God to put away(shalach) all these wives and those who have been born to them, according to the advice of my master and of those who tremble at the commandment of our God; and let it be done according to the law.

It was against the law for a Jew to take a foreigner who worshipped pagan idols as his wife. Therefore, there was no need for a divorce decree for the foreign wives. Therefore, Yahuwah commanded them to "shalach them away" and let them return to their original place. 

Isaiah 50:1 Thus says the Lord: "Where is the certificate of your mother's divorce(kerithuth), Whom I have put away? Or which of My creditors is it to whom I have sold you? For your iniquities you have sold yourselves, And for your transgressions your mother has been put away(shalach, exapostellō in Greek).

Jeremiah 3:1 "They say, 'If a man divorces(shalach, exapostellō in Greek) his wife, And she goes from him And becomes another man's, May he return to her again?' Would not that land be greatly polluted? But you have played the harlot with many lovers; Yet return to Me," says the Lord.8 Then I saw that for all the causes for which backsliding Israel had committed adultery, I had put her away(shalach, exapostellō in Greek) and given her a certificate of divorce(kerithuth); yet her treacherous sister Judah did not fear, but went and played the harlot also. 9 So it came to pass, through her casual harlotry, that she defiled the land and committed adultery with stones and trees. 10 And yet for all this her treacherous sister Judah has not turned to Me with her whole heart, but in pretense," says the Lord.

Malachi 2:14 Yet you say, "For what reason?" Because the Lord has been witness Between you and the wife of your youth, With whom you have dealt treacherously; Yet she is your companion And your wife by covenant. 15 But did He not make them one, Having a remnant of the Spirit? And why one? He seeks godly offspring. Therefore take heed to your spirit, And let none deal treacherously with the wife of his youth. 16 "For the Lord God of Israel says That He hates divorce(shalach, Greek: exapostellō , an unjustified separation without a divorce decree)., For it covers one's garment with violence," Says the Lord of hosts. "Therefore take heed to your spirit, That you do not deal treacherously."

In Deuteronomy 24, the formal divorce proceedings are already in effect, and in Isaiah 50:1, Yahuwah laments the fact that she was "unjustly cast out without a decree of divorce for a legitimate reason" (Isaiah 50:1). The original language confirms that Yahuwah hates unfaithful behavior on the part of men, i.e., neglect, domestic violence, and the resulting "shalach," not the "kerithuth," or "divorce," which is a remedy for women who are the victims of such behavior. The use of "shalak" rather than "kerusus" in Malachi 2:16 indicates that God does not hate a valid divorce (as explained in the next heading) due to unfair treatment on the part of the woman. God Himself instituted divorce, and He would not bind faithful women by hating a divorce that was justified. 

Meaning of the original word in the New Testament

Matthew 1:19 Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly.(apoluo, not divorce, is more appropriate.)

Since they were not yet married, they did not need a divorce decree, but Joseph wanted her  to leave without a formal divorce decree because he assumed she had been unfaithful. Joseph wanted to let Mary go quietly out of honor, but the Bible says it was a righteous act. We should not condone sin, but it is biblically righteous to give her a secret warning, forgive her, and let her go. (Hosea 3) 

Matthew 5:31 "Furthermore it has been said, 'Whoever divorces(apoluo, i.e., let them leave, is correct..) his wife, let him give her a certificate of divorce(apostasion).' 32 But I say to you that whoever divorces(apoluo, i.e., let them leave, is correct..) his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced(apoluo, i.e., set free, is correct.) commits adultery.

Mark 2:2 The Pharisees came and asked Him, "Is it lawful for a man to divorce(apoluo, i.e., let them leave, is correct..) his wife?" testing Him. 3 And He answered and said to them, "What did Moses command you?" 4 They said, "Moses permitted a man to write a certificate of divorce(apostasion), and to dismiss(apoluo, i.e., let them leave, is correct..) her." 5 And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept. 6 But from the beginning of the creation, God 'made them male and female.' 7 'For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh'; so then they are no longer two, but one flesh. 9 Therefore what God has joined together, let not man separate." 10 In the house His disciples also asked Him again about the same matter. 11 So He said to them, "Whoever divorces(apoluo, i.e., let them leave, is correct..) his wife and marries another commits adultery against her. 12 And if a woman divorces(apoluo, breaking up) her husband and marries another, she commits adultery."

Luke 16:18 Whoever divorces(apoluo, i.e., let them leave, is correct..) his wife and marries another commits adultery; and whoever marries her who is divorced(apoluo, set free) from her husband commits adultery.

Jesus did not abolish the law, but rather established and fulfilled it (Matthew 5:17). In those days, Jewish men were divorcing (apoluo) their wives without giving them a certificate of divorce, or they were abusing the system by issuing certificates without any legitimate justification. Consequently, when men and women separated without a valid, legally justified certificate of divorce and remarried at their own whim, they were causing adultery to be committed. Under the Old Testament law, adultery was, in principle, considered an offense deserving of death. Jesus cited this very law and permitted apoluo—meaning to separate—without the need for a certificate of divorce, but exclusively in cases where marital unfaithfulness was confirmed and the fault of the other party was undeniable. Nevertheless, it was likely still customary to issue a certificate of divorce in accordance with the instructions in Deuteronomy 24.

Just as in modern times, if the Pharisees and Jewish men found something minor they disliked, they would easily abandon their wives and cast them out—either without issuing a formal certificate of divorce at all, or by fraudulently fabricating unjust reasons to issue one. Jesus harshly condemned these wicked men, declaring that they were not only committing adultery themselves, but were also causing the abandoned women to commit adultery.

By the way, if a woman who is separated and abandoned for an unjust reason remarries, is it adultery and should she be punished? Consider the case of David and Bathsheba. Bathsheba had relations with David while her husband Uriah was still alive, but Nathan the prophet blamed David's unjust actions, mainly murder, causing the death of the first baby of David's blood that Bathsheba was carrying. Interestingly, Bathsheba, who had relations with David during her husband's lifetime, was not blamed by Nathan, but was treated as innocent, being described metaphorically as a lamb. (2 Samuel 12:1-4)

King Solomon proposed to the daughter of Shulam, but the daughter of Shulam, who had a fiancée to be married to, flatly refused. (Song of Solomon 1:2-4, 7) Unlike the daughter of Shulam, Bathsheba may not have felt bad about David's pressure to have a relationship with her. Nevertheless, the death of the baby with Bathsheba, who was of David's blood, was to atone for David's murder of Uriah, not for Bathsheba's adultery. In light of this, it can be said that if even Bathsheba, who entered into a relationship with David during Uriah's lifetime, is not subject to judgment, then it cannot be a punishable offense for a woman who was unjustly abandoned and remarries.

Jesus is saying that if you cast your partner out and unfairly trample upon them over things like fading looks or trivial matters when they've done nothing wrong, it is adultery if you go find a new partner. He isn't saying you have to stay in a marriage even if you are constantly abused or emotionally and physically neglected. In those cases, whether you submit a divorce decree or find yourself in circumstances where that isn't possible, Yahuwah’s law as set forth in Exodus 21:7–14 and Deuteronomy 21:10–14 allows for an end to the unjust suffering of that marriage, and grants the opportunity to find a new life through remarriage.

Exodus 21:7 "And if a man sells his daughter to be a female slave, she shall not go out as the male slaves do. 8 If she does not please her master, who has betrothed her to himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has dealt deceitfully with her. 9 And if he has betrothed her to his son, he shall deal with her according to the custom of daughters. 10 If he takes another wife, he shall not diminish her food, her clothing, and her marriage rights. 11 And if he does not do these three for her, then she shall go out free, without paying money(The Hebrew word for leave is yasa, and " free of charge" is henna, meaning "without condition, without anything", i.e., you can dissolve a marriage relationship with a vicious husband who does not meet your needs, in some cases even without a divorce deed. (In the Septuangi translation, exerchomai means "to come out unconditionally.").

Deuteronomy 21:10 "When you go out to war against your enemies, and the Lord your God delivers them into your hand, and you take them captive, 11 and you see among the captives a beautiful woman, and desire her and would take her for your wife, 12 then you shall bring her home to your house, and she shall shave her head and trim her nails. 13 She shall put off the clothes of her captivity, remain in your house, and mourn her father and her mother a full month; after that you may go in to her and be her husband, and she shall be your wife. 14 And it shall be, if you have no delight in her, then you shall set her free(In Hebrew, shalach nefesh, ie, "she decides as per herwill."Septuangi transliterated Greek: exerchomai), but you certainly shall not sell her for money; you shall not treat her brutally, because you have humbled her.

The watchtower, however, lies and compels us to believe that a woman cannot remarry another man after divorce unless her husband is unfaithful. That is a false interpretation that ignores the context of the Torah and emphasizes only one sentence. 

Exodus 21:11 states that if the woman is mistreated in these ways, she is free to leave unconditionally. Similarly, Deuteronomy 21:14 commands that if a man is no longer pleased with his wife, he must let her go "wherever she wishes." Looking at the original text, unique terms are used here; this transcends the mere concepts of shalach or apoluo that the Pharisees later presented to Jesus. In other words, failing to provide for a spouse's basic needs is completely out of the question. From both the perspective of the Mosaic Law and Jesus' own viewpoint, a marriage can be dissolved at the sole will of the victim.

The context under discussion here is strictly whether the Pharisees could apoluo (cast away) their wives solely because they no longer pleased them, even when the wives had done nothing wrong, lacked any means of support, and were being treated unfairly. The Pharisees were certainly not testing Jesus by citing the reasonable, God-ordained solution rooted in the Law—namely, that a woman has the right to aphistemi (formally depart/divorce) when her basic needs are not met. If they had asked about something so obvious, Jesus would have simply shut down the conversation by replying, "According to the Law, the wives whose needs you failed to meet will aphistemi from you. And your sin for causing them suffering will remain."

This implies that, in reality, the marriage has completely failed to stand. Therefore, even if the husband refuses to consent to sealing the divorce certificate, the Law of Moses dictates that she is "unconditionally" free. Consequently, the woman becomes a free agent and is permitted to remarry.

​However, because the husband's unjust treatment pushed her away, a unique accountability arises. While a remarriage under normal circumstances would technically constitute adultery—since a husband and wife are originally meant to be blessed as one flesh—in this case, it is considered an unavoidable consequence. Thus, the Pharisees were meant to be severely rebuked by a response like the one above, driving home the point that they must shoulder the full weight of the guilt—including the portion for which the abandoned woman, who subsequently remarried, is exempted from divine punishment.

Scripture presents a malicious question meant to test Jesus, and it is plain to see that he strongly emphasized the marriage bond precisely to severely rebuke the Pharisees for their foolish practices—namely, their abuse of issuing divorce certificates for unjust reasons, or worse, their practice of apoluo (casting away a spouse without any certificate at all). This discussion was never about whether a woman oppressed by her husband has the right to exerchomai (go out), aphistemi (depart/divorce), or exapostello (send away free)—actions which grant her the unconditional freedom to leave. Rather, it was a direct condemnation of the vicious, oppressive Pharisees who treated their wives unfairly and questioned whether they could simply apoluo them.

John 4:16 Jesus said to her, "Go, call your husband, and come here." 17 The woman answered and said, "I have no husband." Jesus said to her, "You have well said, 'I have no husband,' 18 for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly." 

Jesus did not condemn the Samaritan woman by claiming that her multiple marriages and divorces meant she had been in an adulterous relationship with five past men. Scripture does not reveal the reasons why this Samaritan woman, who had five previous husbands, parted ways with those men. Suppose she had been treated unfairly by her past husbands and formally divorced, or suppose she herself had committed infidelity each time and caused her husbands to lose affection for her. Even so, Jesus does not rebuke her for currently living with a man without being formally married; rather, he simply states, "You have had five husbands, and the one you now have is not your husband."

​To put it more plainly: he did not say, "You had one true husband, but after that, you committed adultery with five other men." In other words, Jesus acknowledges that a valid apoluo (casting away) or apostasion (certificate of divorce) had indeed taken place with each individual husband. If her relationship with the man she is currently with had been stable, healthy, and formally designated as a marriage, Jesus likely would have blessed this sixth marriage, saying, "You had five husbands in the past, but now you have finally met a good partner."

Constantly repeating the cycle of relationships, separations, marriage, infidelity, and divorce must consume an immense amount of physical and emotional energy, and from a biblical standpoint, it does indeed lead to immorality. However, the point is that what is done is done, and it cannot be helped. Jesus does not tell her to make a public apology to her five past husbands, repent, and break up with her current partner on the grounds that she is causing him to commit adultery. The helpless past is gone and cannot be undone.

​Instead, as seen in verse 13, Jesus is saying, "Rather than relying on romantic or physical love, drink the water of life that I give, and find true refreshment." Since her relationship with her current partner is ambiguous and unlikely to lead to a healthy, high-quality marriage in the future, Jesus is offering positive, forward-looking advice: he invites her to shift her focus away from fleshly pleasures that leave her thirsting, and toward the enduring spiritual blessings that truly satisfy.

Summary.

• If a couple mutual-destructively hurts each other, or fails to share the fundamental provisions that ought to be granted in a marriage—including the failure to provide the basic necessities of life—then submitting a divorce decree to formally dissolve the marriage is not a sin, and remarriage is fully permitted (Exodus 21:7–14, Deuteronomy 21:10–14).
  
  
• The word translated as "divorce" in Malachi 2:16 is not kerthuth (which means a formal, lawful divorce via a certificate), but rather shalach—which refers to an "unjust separation without a certificate of divorce." This signifies the foolish and cruel behavior of husbands who emotionally and physically neglected their wives, effectively forcing them to leave.
  
  
• God Himself divorced the nation of Israel. Divorce can be permissible depending on the case-by-case circumstances. If a divorce decree is submitted based on proper and justifiable grounds—such as emotional or physical neglect—it marks the true end of the marriage, and remarrying is not a sin. Furthermore, the original language used in the scriptures for an unfairly treated woman dissolving her marriage is entirely different from the term apoluo used by the Pharisees.
  
  
• If you have divorced for unjustified reasons in the past and have now realized your mistake, let us put into practice the words of 1 John 1:9: "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness." Just as the Samaritan woman with five past husbands was not condemned for her past, if you currently have a partner you are dating, the point is to cherish only that person and maintain a serious relationship with marriage in mind. (If premarital intimacy has occurred, it is desirable to enter into marriage.)