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This is still an early look into the drafted text of the Open English Translation of the Bible. Please double-check the text in advance before using in public.
10:1 It’s God that joins husband and wife
10 Then Yeshua left Capernaum and went down to the Yudean area and across the Yordan river. Again the crowds followed him, and he taught them just like he usually did.
2 Some from the Pharisee party approached Yeshua to check him out and asked, “Does the law allow a husband to dismiss his wife?”
3 “Well, what law did Mosheh give to you all?” he asked.
4 They answered, “Mosheh said that a husband is allowed to write a statement of divorce and dismiss his wife with it.”[ref]
5 Yeshua responded, “Yes, he wrote that law because he saw your stubborn desires, 6 but God made both men and women right at the beginning.[ref] 7 As a result, a man leaves his parents and joins together with his wife[ref] 8 and the couple become a single unit. So there’s no longer two of them, but only one. 9 So if it’s God who joins them together like that, no person has the authority to separate them.”
10 Back in the house again, his apprentices asked about this, 11 and Yeshua told them, “Whoever divorces his wife and marries another person, commits adultery towards his wife.”[ref] 12 And likewise if the wife divorces her husband and marries another person, she is committing adultery towards her husband.”
Much like the difficulties of discerning the Israelites’ journey to the Promised Land (see here), the task of reconciling the four Gospel accounts of Jesus’ final journey to Jerusalem into one coherent itinerary has proven very challenging for Bible scholars. As with many other events during Jesus’ ministry, the accounts of Matthew, Mark, and Luke (often referred to as the Synoptic Gospels) present a noticeably similar account of Jesus’ final travels, while John’s Gospel presents an itinerary that is markedly different from the others. In general, the Synoptic Gospels present Jesus as making a single journey to Jerusalem, beginning in Capernaum (Luke 9:51), passing through Perea (Matthew 19:1-2; Mark 10:1) and Jericho (Matthew 20:29-34; Mark 10:46-52; Luke 18:35-19:10), and ending at Bethany and Bethphage, where he enters Jerusalem riding on a donkey (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-44). John, on the other hand, mentions several trips to Jerusalem by Jesus (John 2:13-17; 5:1-15; 7:1-13; 10:22-23), followed by a trip to Perea across the Jordan River (John 10:40-42), a return to Bethany where he raises Lazarus from the dead (John 11), a withdrawal to the village of Ephraim for a few months (John 11:54), and a return trip to Bethany, where he then enters Jerusalem riding on a donkey (John 12:1-19). The differences between the Synoptics’ and John’s accounts are noteworthy, but they are not irreconcilable. The Synoptics, after noting that Jesus began his trip at Capernaum, likely condensed their accounts (as occurs elsewhere in the Gospels) to omit Jesus’ initial arrival in Jerusalem and appearance at the Festival of Dedication, thus picking up with Jesus in Perea (stage 2 of John’s itinerary). Then all the Gospels recount Jesus’ trip (back) to Bethany and Jerusalem, passing through Jericho along the way. Likewise, the Synoptics must have simply omitted the few months Jesus spent in Ephraim to escape the Jewish leaders (stage 4 of John’s itinerary) and rejoined John’s account where Jesus is preparing to enter Jerusalem on a donkey.
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