Difference between revisions of "Translations:Didn't the law under the Sinai Covenant allow divorce for any cause?/10/en"

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{{:Quote|A man did not have to ‘go to court’ to get a divorce. Those laws that do refer to divorce are concerned either with circumstances where divorce is prohibited or with regulating relationships after divorce has already happened. In both cases the protection of the woman seems to be the main point of the law. ... What [Deut. 24:1-4] does require is that a man who divorces his wife must give her a ‘bill of divorce’. This would have been for the woman’s protection. It was documentary proof that she had been divorced, so neither she nor any future husband could be accused of adultery if she married again.<ref>C. J. H. Wright, ''Old Testament Ethics for the People of God'', Intervarsity Press, 2004, pp. 331-332</ref>}}
Translation{{:Quote|A man did not have to ‘go to court’ to get a divorce. Those laws that do refer to divorce are concerned either with circumstances where divorce is prohibited or with regulating relationships after divorce has already happened. In both cases the protection of the woman seems to be the main point of the law. ... What [Deut. 24:1-4] does require is that a man who divorces his wife must give her a ‘bill of divorce’. This would have been for the woman’s protection. It was documentary proof that she had been divorced, so neither she nor any future husband could be accused of adultery if she married again.<ref>C. J. H. Wright, ''Old Testament Ethics for the People of God'', Intervarsity Press, 2004, pp. 331-332</ref>}}

A man did not have to ‘go to court’ to get a divorce. Those laws that do refer to divorce are concerned either with circumstances where divorce is prohibited or with regulating relationships after divorce has already happened. In both cases the protection of the woman seems to be the main point of the law. ... What [Deut. 24:1-4] does require is that a man who divorces his wife must give her a ‘bill of divorce’. This would have been for the woman’s protection. It was documentary proof that she had been divorced, so neither she nor any future husband could be accused of adultery if she married again.[1]

  1. C. J. H. Wright, Old Testament Ethics for the People of God, Intervarsity Press, 2004, pp. 331-332