Jeremiah 3:1

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Jeremiah 3:1 in Multiple Translations

Berean Standard Bible BSB

“If a man divorces his wife and she leaves him to marry another, can he ever return to her? Would not such a land be completely defiled? But you have played the harlot with many lovers— and you would return to Me?” declares the LORD.

King James Version KJV

They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.

American Standard Version ASV

They say, If a man put away his wife, and she go from him, and become another man’s, will he return unto her again? will not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith Jehovah.

Bible in Basic English BBE

They say, If a man puts away his wife and she goes from him and becomes another man's, will he go back to her again? will not that land have been made unclean? but though you have been acting like a loose woman with a number of lovers, will you now come back to me? says the Lord.

Free Bible Version FBV

If a man divorces his wife and she goes and marries someone else, could he ever go back to her? Wouldn't the country be made totally unclean by this? But you have done worse by prostituting yourselves with many lovers, and now you want to come back to me? declares the Lord.

Geneva Bible 1599 GNV

They say, If a man put away his wife, and she goe from him, and become another mans, shall hee returne againe vnto her? shall not this land be polluted? but thou hast played the harlot with many louers: yet turne againe to mee, sayeth the Lord.

Young's Literal Translation YLT

Saying, 'Lo, one sendeth away his wife, And she hath gone from him, And she hath been to another man, Doth he turn back unto her again? Greatly defiled is not that land? And thou hast committed whoredom with many lovers, And turn again to Me, an affirmation of Jehovah.

World English Bible WEB

“They say, ‘If a man puts away his wife, and she goes from him, and becomes another man’s, should he return to her again?’ Wouldn’t that land be greatly polluted? But you have played the prostitute with many lovers; yet return again to me,” says the LORD.

Noah Webster Bible WBS

They say, If a man shall put away his wife, and she shall go from him, and become another man's, shall he return to her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.

Douay-Rheims 1899 DRV

It is commonly said: If a man put away his wife, and she go from him, and marry another man, shall he return to her any more? shall not that woman be polluted, and defiled? but thou hast prostituted thyself to many lovers: nevertheless return to me, saith the Lord, and I will receive thee.

Translation for Translators T4T

“Moses wrote that if a man divorces his wife and then she marries another man, her first husband certainly must not [RHQ] take her back again to be his wife, because that would certainly [RHQ] cause the whole nation to become unacceptable to me. But you have more idols than prostitutes have men whom they have slept with! So, why should I accept you if you return to me?” [RHQ] says Yahweh.

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Berean Amplified Bible — Jeremiah 3:1

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Jeremiah 3:1 Interlinear (Deep Study)

BIB

HEB לֵ/אמֹ֡ר הֵ֣ן יְשַׁלַּ֣ח אִ֣ישׁ אֶת אִשְׁתּ/וֹ֩ וְ/הָלְכָ֨ה מֵ/אִתּ֜/וֹ וְ/הָיְתָ֣ה לְ/אִישׁ אַחֵ֗ר הֲ/יָשׁ֤וּב אֵלֶ֨י/הָ֙ ע֔וֹד הֲ/ל֛וֹא חָנ֥וֹף תֶּחֱנַ֖ף הָ/אָ֣רֶץ הַ/הִ֑יא וְ/אַ֗תְּ זָנִית֙ רֵעִ֣ים רַבִּ֔ים וְ/שׁ֥וֹב אֵלַ֖/י נְאֻם יְהֹוָֽה

לֵ/אמֹ֡ר ʼâmar H559 to say Prep | V-Qal-Inf-a

הֵ֣ן hên H2005 look! Part

יְשַׁלַּ֣ח shâlach H7971 to send V-Piel-Imperf-3ms

אִ֣ישׁ ʼîysh H376 man N-ms

אֶת ʼêth H853 Obj. DirObjM

אִשְׁתּ/וֹ֩ ʼishshâh H802 woman N-fs | Suff

וְ/הָלְכָ֨ה hâlak H1980 to go Conj | V-Qal-3fs

מֵ/אִתּ֜/וֹ ʼêth H854 with Prep | Prep | Suff

וְ/הָיְתָ֣ה hâyâh H1961 to be Conj | V-Qal-3fs

לְ/אִישׁ ʼîysh H376 man Prep | N-ms

אַחֵ֗ר ʼachêr H312 another Adj

הֲ/יָשׁ֤וּב shûwb H7725 to return Part | V-Qal-Imperf-3ms

אֵלֶ֨י/הָ֙ ʼêl H413 to(wards) Prep | Suff

ע֔וֹד ʻôwd H5750 still Adv

הֲ/ל֛וֹא lôʼ H3808 not Part | Part

חָנ֥וֹף chânêph H2610 to pollute V-Qal-Ptc

תֶּחֱנַ֖ף chânêph H2610 to pollute V-Qal-Imperf-3fs

הָ/אָ֣רֶץ ʼerets H776 land Art | N-cs

הַ/הִ֑יא hûwʼ H1931 he/she/it Art | Pron

וְ/אַ֗תְּ ʼattâh H859 you(m.s.) Conj | Pron

זָנִית֙ zânâh H2181 to fornicate V-Qal-Perf-2fs

רֵעִ֣ים rêaʻ H7453 neighbor N-mp

רַבִּ֔ים rab H7227 many Adj

וְ/שׁ֥וֹב shûwb H7725 to return Conj | V-Qal-Ptc

אֵלַ֖/י ʼêl H413 to(wards) Prep | Suff

נְאֻם nᵉʼum H5002 utterance N-ms

יְהֹוָֽה Yᵉhôvâh H3068 The Lord N-proper

Hebrew Word Study

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Hebrew Word Reference — Jeremiah 3:1

לֵ/אמֹ֡ר ʼâmar H559 "to say" Prep | V-Qal-Inf-a

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

הֵ֣ן hên H2005 "look!" Part

An expression meaning look or behold, used to get someone's attention, like in the prophet Isaiah's writings. It can also express surprise or introduce a hypothetical situation.

Definition: interj 1) behold, lo, though hypothetical part 2) if Aramaic equivalent: hen (הֵן "look!" H2006A)

Usage: Occurs in 311 OT verses. KJV: behold, if, lo, though. See also: Genesis 3:22; Job 2:6; Psalms 51:7.

יְשַׁלַּ֣ח shâlach H7971 "to send" V-Piel-Imperf-3ms

To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.

Definition: : depart/send 1) to send, send away, let go, stretch out 1a) (Qal) 1a1) to send 1a2) to stretch out, extend, direct 1a3) to send away 1a4) to let loose 1b) (Niphal) to be sent 1c) (Piel) 1c1) to send off or away or out or forth, dismiss, give over, cast out 1c2) to let go, set free 1c3) to shoot forth (of branches) 1c4) to let down 1c5) to shoot 1d) (Pual) to be sent off, be put away, be divorced, be impelled 1e) (Hiphil) to send

Usage: Occurs in 790 OT verses. KJV: [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out). See also: Genesis 3:22; Exodus 9:27; Joshua 14:11.

אִ֣ישׁ ʼîysh H376 "man" N-ms

The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.

Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)

Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

אִשְׁתּ/וֹ֩ ʼishshâh H802 "woman" N-fs | Suff

The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.

Definition: : woman 1) woman, wife, female 1a) woman (opposite of man) 1b) wife (woman married to a man) 1c) female (of animals) 1d) each, every (pronoun)

Usage: Occurs in 686 OT verses. KJV: (adulter) ess, each, every, female, [idiom] many, [phrase] none, one, [phrase] together, wife, woman. Often unexpressed in English. See also: Genesis 2:22; Genesis 34:4; Numbers 5:12.

וְ/הָלְכָ֨ה hâlak H1980 "to go" Conj | V-Qal-3fs

Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.

Definition: : walk/move 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Piel) 1b1) to walk 1b2) to walk (fig.) 1c) (Hithpael) 1c1) to traverse 1c2) to walk about 1d) (Niphal) to lead, bring, lead away, carry, cause to walk

Usage: Occurs in 473 OT verses. KJV: (all) along, apace, behave (self), come, (on) continually, be conversant, depart, [phrase] be eased, enter, exercise (self), [phrase] follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), [phrase] greater, grow, be wont to haunt, lead, march, [idiom] more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), [phrase] send, speedily, spread, still, surely, [phrase] tale-bearer, [phrase] travel(-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, (way-) faring man, [idiom] be weak, whirl. See also: Genesis 2:14; Judges 4:9; 1 Kings 13:12.

מֵ/אִתּ֜/וֹ ʼêth H854 "with" Prep | Prep | Suff

This Hebrew preposition means 'with' or 'near', indicating a close relationship or physical proximity. It's used in Genesis 1:26 to describe God's relationship with humanity, and in many other places to show connection or closeness.

Definition: 1) with, near, together with 1a) with, together with 1b) with (of relationship) 1c) near (of place) 1d) with (poss.) 1e) from...with, from (with other prep)

Usage: Occurs in 787 OT verses. KJV: against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix. See also: Genesis 4:1; Genesis 42:32; Numbers 1:5.

וְ/הָיְתָ֣ה hâyâh H1961 "to be" Conj | V-Qal-3fs

The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.

Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone

Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.

לְ/אִישׁ ʼîysh H376 "man" Prep | N-ms

אַחֵ֗ר ʼachêr H312 "another" Adj

Means another or next in the original Hebrew, often referring to someone or something that follows or is different. It appears in various contexts, including descriptions of people and events in the Bible.

Definition: 1) another, other, following 1a) following, further 1b) other, different

Usage: Occurs in 161 OT verses. KJV: (an-) other man, following, next, strange. See also: Genesis 4:25; 1 Kings 13:10; Psalms 16:4.

הֲ/יָשׁ֤וּב shûwb H7725 "to return" Part | V-Qal-Imperf-3ms

This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.

Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back

Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.

אֵלֶ֨י/הָ֙ ʼêl H413 "to(wards)" Prep | Suff

This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.

Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)

Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.

ע֔וֹד ʻôwd H5750 "still" Adv

The word 'still' means something continues or happens again, like in Genesis 29:26 and Isaiah 2:11. It can also mean 'more' or 'additionally'.

Definition: subst 1) a going round, continuance adv 2) still, yet, again, besides 2a) still, yet (of continuance or persistence) 2b) still, yet, more (of addition or repetition) 2c) again 2d) still, moreover, besides Aramaic equivalent: od (עוֹד "still" H5751)

Usage: Occurs in 459 OT verses. KJV: again, [idiom] all life long, at all, besides, but, else, further(-more), henceforth, (any) longer, (any) more(-over), [idiom] once, since, (be) still, when, (good, the) while (having being), (as, because, whether, while) yet (within). See also: Genesis 4:25; Judges 9:37; 2 Chronicles 32:16.

הֲ/ל֛וֹא lôʼ H3808 "not" Part | Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

חָנ֥וֹף chânêph H2610 "to pollute" V-Qal-Ptc

To pollute means to soil or corrupt, especially in a moral sense. It can also mean to be profaned or defiled, and is used in various forms throughout the Bible.

Definition: 1) to be profaned, be defiled, be polluted, be corrupt 1a) (Qal) 1a1) to be polluted 1a2) to be profane, be godless 1b) (Hiphil) 1b1) to pollute 1b2) to make profane, make godless, cause to be defiled

Usage: Occurs in 9 OT verses. KJV: corrupt, defile, [idiom] greatly, pollute, profane. See also: Numbers 35:33; Jeremiah 3:2; Psalms 106:38.

תֶּחֱנַ֖ף chânêph H2610 "to pollute" V-Qal-Imperf-3fs

To pollute means to soil or corrupt, especially in a moral sense. It can also mean to be profaned or defiled, and is used in various forms throughout the Bible.

Usage: Occurs in 9 OT verses. KJV: corrupt, defile, [idiom] greatly, pollute, profane. See also: Numbers 35:33; Jeremiah 3:2; Psalms 106:38.

הָ/אָ֣רֶץ ʼerets H776 "land" Art | N-cs

The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.

Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan

Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.

הַ/הִ֑יא hûwʼ H1931 "he/she/it" Art | Pron

This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.

Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)

Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.

וְ/אַ֗תְּ ʼattâh H859 "you(m.s.)" Conj | Pron

You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.

Definition: you (second pers. sing. masc.)

Usage: Occurs in 997 OT verses. KJV: thee, thou, ye, you. See also: Genesis 3:11; Exodus 23:9; Deuteronomy 14:1.

זָנִית֙ zânâh H2181 "to fornicate" V-Qal-Perf-2fs

To fornicate means to commit adultery or be unfaithful, often used to describe idolatry in the Bible. It can also refer to a person being a cult prostitute or causing others to be unfaithful.

Definition: 1) to commit fornication, be a harlot, play the harlot 1a) (Qal) 1a1) to be a harlot, act as a harlot, commit fornication 1a2) to commit adultery 1a3) to be a cult prostitute 1a4) to be unfaithful (to God) (fig.) 1b) (Pual) to play the harlot 1c) (Hiphil) 1c1) to cause to commit adultery 1c2) to force into prostitution 1c3) to commit fornication

Usage: Occurs in 81 OT verses. KJV: (cause to) commit fornication, [idiom] continually, [idiom] great, (be an, play the) harlot, (cause to be, play the) whore, (commit, fall to) whoredom, (cause to) go a-whoring, whorish. See also: Genesis 34:31; Isaiah 57:3; Psalms 73:27.

רֵעִ֣ים rêaʻ H7453 "neighbor" N-mp

A neighbor or friend is what this word means, describing someone close to you. It can also refer to a companion, fellow citizen, or another person, and is often translated as brother or friend.

Definition: 1) friend, companion, fellow, another person 1a) friend, intimate 1b) fellow, fellow-citizen, another person (weaker sense) 1c) other, another (reciprocal phrase)

Usage: Occurs in 173 OT verses. KJV: brother, companion, fellow, friend, husband, lover, neighbour, [idiom] (an-) other. See also: Genesis 11:3; Job 42:7; Psalms 12:3.

רַבִּ֔ים rab H7227 "many" Adj

This Hebrew word means a chief or captain, someone in charge. It is used in 2 Samuel 23:19 to describe a great and powerful man. The idea is one of leadership and authority.

Definition: adj 1) much, many, great 1a) much 1b) many 1c) abounding in 1d) more numerous than 1e) abundant, enough 1f) great 1g) strong 1h) greater than adv 1i) much, exceedingly

Usage: Occurs in 443 OT verses. KJV: (in) abound(-undance, -ant, -antly), captain, elder, enough, exceedingly, full, great(-ly, man, one), increase, long (enough, (time)), (do, have) many(-ifold, things, a time), (ship-)master, mighty, more, (too, very) much, multiply(-tude), officer, often(-times), plenteous, populous, prince, process (of time), suffice(-lent). See also: Genesis 6:5; 1 Kings 11:1; Psalms 3:2.

וְ/שׁ֥וֹב shûwb H7725 "to return" Conj | V-Qal-Ptc

אֵלַ֖/י ʼêl H413 "to(wards)" Prep | Suff

נְאֻם nᵉʼum H5002 "utterance" N-ms

This word refers to an utterance or declaration from God, often through a prophet. It is used in the Bible to describe a revelation or message from God, like in Exodus or Numbers.

Definition: 1) (Qal) utterance, declaration (of prophet) 1a) utterance, declaration, revelation (of prophet in ecstatic state) 1b) utterance, declaration (elsewhere always preceding divine name)

Usage: Occurs in 358 OT verses. KJV: (hath) said, saith. See also: Genesis 22:16; Jeremiah 22:16; Psalms 36:2.

יְהֹוָֽה Yᵉhôvâh H3068 "The Lord" N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

Study Notes — Jeremiah 3:1

Show Verse Quote Highlights

Context
Cross References
Jeremiah 3:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Jeremiah 3:1
Jamieson-Fausset-Brown on Jeremiah 3:1
Matthew Poole's Commentary on Jeremiah 3:1
Trapp's Commentary on Jeremiah 3:1
Ellicott's Commentary on Jeremiah 3:1
Adam Clarke's Commentary on Jeremiah 3:1
Cambridge Bible on Jeremiah 3:1
Barnes' Notes on Jeremiah 3:1
Whedon's Commentary on Jeremiah 3:1
Sermons on Jeremiah 3:1

Context — The Wages of the Harlot

1“If a man divorces his wife and she leaves him to marry another, can he ever return to her? Would not such a land be completely defiled? But you have played the harlot with many lovers— and you would return to Me?” declares the LORD.

2“Lift up your eyes to the barren heights and see. Is there any place where you have not been violated? You sat beside the highways waiting for your lovers, like a nomad in the desert. You have defiled the land with your prostitution and wickedness. 3Therefore the showers have been withheld, and no spring rains have fallen. Yet you have the brazen look of a prostitute; you refuse to be ashamed.

Cross References

	Reference	Text (BSB)
1	Deuteronomy 24:1–4	If a man marries a woman, but she becomes displeasing to him because he finds some indecency in her, he may write her a certificate of divorce, hand it to her, and send her away from his house. If, after leaving his house, she goes and becomes another man’s wife, and the second man hates her, writes her a certificate of divorce, hands it to her, and sends her away from his house, or if he dies, then the husband who divorced her first may not remarry her after she has been defiled, for that is an abomination to the LORD. You must not bring sin upon the land that the LORD your God is giving you as an inheritance.
2	Ezekiel 16:26	You prostituted yourself with your lustful neighbors, the Egyptians, and increased your promiscuity to provoke Me to anger.
3	Deuteronomy 4:29–31	But if from there you will seek the LORD your God, you will find Him if you seek Him with all your heart and with all your soul. When you are in distress and all these things have happened to you, then in later days you will return to the LORD your God and listen to His voice. For the LORD your God is a merciful God; He will not abandon you or destroy you or forget the covenant with your fathers, which He swore to them by oath.
4	Jeremiah 4:1	“If you will return, O Israel, return to Me,” declares the LORD. “If you will remove your detestable idols from My sight and no longer waver,
5	Hosea 14:1–4	Return, O Israel, to the LORD your God, for you have stumbled by your iniquity. Bring your confessions and return to the LORD. Say to Him: “Take away all our iniquity and receive us graciously, that we may present the fruit of our lips. Assyria will not save us, nor will we ride on horses. We will never again say, ‘Our gods!’ to the work of our own hands. For in You the fatherless find compassion.” I will heal their apostasy; I will freely love them, for My anger has turned away from them.
6	Jeremiah 2:20	“For long ago you broke your yoke and tore off your chains, saying, ‘I will not serve!’ Indeed, on every high hill and under every green tree you lay down as a prostitute.
7	Ezekiel 16:28–29	Then you prostituted yourself with the Assyrians, because you were not yet satisfied. Even after that, you were still not satisfied. So you extended your promiscuity to Chaldea, the land of merchants—but even with this you were not satisfied!
8	Hosea 2:5–7	For their mother has played the harlot and has conceived them in disgrace. For she thought, ‘I will go after my lovers, who give me bread and water, wool and linen, oil and drink.’ Therefore, behold, I will hedge up her path with thorns; I will enclose her with a wall, so she cannot find her way. She will pursue her lovers but not catch them; she will seek them but not find them. Then she will say, ‘I will return to my first husband, for then I was better off than now.’
9	Ezekiel 23:4–49	The older was named Oholah, and her sister was named Oholibah. They became Mine and gave birth to sons and daughters. As for their identities, Oholah is Samaria, and Oholibah is Jerusalem. Oholah prostituted herself while she was still Mine. She lusted after her lovers, the Assyrians—warriors clothed in blue, governors and commanders, all desirable young men, horsemen mounted on steeds. She offered sexual favors to all the elite of Assyria. She defiled herself with all the idols of those for whom she lusted. She did not give up the prostitution she began in Egypt, when men slept with her in her youth, caressed her virgin bosom, and poured out their lust upon her. Therefore I delivered her into the hands of her lovers, the Assyrians for whom she lusted. They exposed her nakedness, seized her sons and daughters, and put her to the sword. Thus she became a byword among women, and they executed judgment against her. Her sister Oholibah saw this, yet in her lust and prostitution she was more depraved than her sister. She too lusted after the Assyrians—governors and commanders, warriors dressed in splendor, horsemen riding on steeds, all desirable young men. And I saw that she too had defiled herself; both of them had taken the same path. But Oholibah carried her prostitution even further. She saw the men portrayed on the wall, images of the Chaldeans, engraved in vermilion, wearing belts on their waists and flowing turbans on their heads; all of them looked like officers of the Babylonians in Chaldea, the land of their birth. At the sight of them, she lusted for them and sent messengers to them in Chaldea. Then the Babylonians came to her, to the bed of love, and in their lust they defiled her. But after she had been defiled by them, she turned away in disgust. When Oholibah openly prostituted herself and exposed her nakedness, I turned away from her in disgust, just as I had turned away from her sister. Yet she multiplied her promiscuity, remembering the days of her youth, when she had prostituted herself in the land of Egypt and lusted after their lovers, whose genitals were like those of donkeys and whose emission was like that of stallions. So you revisited the indecency of your youth, when the Egyptians caressed your bosom and pressed your young breasts. Therefore, Oholibah, this is what the Lord GOD says: ‘I will incite your lovers against you, those from whom you turned away in disgust. And I will bring them against you from every side— the Babylonians and all the Chaldeans, the men of Pekod, Shoa, and Koa, and all the Assyrians with them—all desirable young men, governors and commanders, officers and men of renown, mounted on horses. They will come against you with a host of peoples, with weapons, chariots, and wagons. They will array themselves against you on every side with buckler and shield and helmet. I will delegate judgment to them, and they will punish you according to their own standards. And I will set My jealous rage against you, and they will deal with you in fury. They will cut off your noses and ears, and your survivors will fall by the sword. They will seize your sons and daughters, and your remnant will be consumed by fire. They will strip off your clothes and take your fine jewelry. So I will put an end to your indecency and prostitution, which began in the land of Egypt, and you will not lift your eyes to them or remember Egypt anymore.’ For this is what the Lord GOD says: ‘Surely I will deliver you into the hands of those you hate, from whom you turned away in disgust. They will treat you with hatred, take all for which you have worked, and leave you naked and bare, so that the shame of your prostitution will be exposed. Your indecency and promiscuity have brought these things upon you, because you have prostituted yourself with the nations and defiled yourself with their idols. Because you have followed the path of your sister, I will put her cup into your hand.’ This is what the Lord GOD says: ‘You will drink your sister’s cup, a cup deep and wide. It will bring scorn and derision, for it holds so much. You will be filled with drunkenness and grief, with a cup of devastation and desolation, the cup of your sister Samaria. You will drink it and drain it; you will dash it to pieces, and tear your breasts. For I have spoken,’ declares the Lord GOD. Therefore this is what the Lord GOD says: ‘Because you have forgotten Me and have cast Me behind your back, you must bear the consequences of your indecency and prostitution.’” Then the LORD said to me: “Son of man, will you pass judgment against Oholah and Oholibah? Then declare to them their abominations. For they have committed adultery, and blood is on their hands. They have committed adultery with their idols. They have even sacrificed their children, whom they bore to Me, in the fire as food for their idols. They have also done this to Me: On that very same day, they defiled My sanctuary and profaned My Sabbaths. On the very day they slaughtered their children for their idols, they entered My sanctuary to profane it. Yes, they did this inside My house. Furthermore, you sisters sent messengers for men who came from afar; and behold, when they arrived, you bathed for them, painted your eyes, and adorned yourself with jewelry. You sat on a couch of luxury with a table spread before it, on which you had set My incense and My oil, accompanied by the sound of a carefree crowd. Drunkards were brought in from the desert along with men from the rabble, who put bracelets on your wrists and beautiful crowns on your head. Then I said of her who had grown old in adulteries: ‘Now let them use her as a prostitute, for that is all she is!’ And they slept with her as with a prostitute; they slept with Oholah and Oholibah, those lewd women. But righteous men will sentence them to the punishment of those who commit adultery and bloodshed, because they are adulteresses with blood on their hands. This is what the Lord GOD says: ‘Bring a mob against them and consign them to terror and plunder. The mob will stone them and cut them down with their swords. They will kill their sons and daughters and burn down their houses. So I will put an end to indecency in the land, and all the women will be admonished not to imitate your behavior. They will repay you for your indecency, and you will bear the consequences of your sins of idolatry. Then you will know that I am the Lord GOD.’”
10	Ezekiel 33:11	Say to them: ‘As surely as I live, declares the Lord GOD, I take no pleasure in the death of the wicked, but rather that the wicked should turn from their ways and live. Turn! Turn from your evil ways! For why should you die, O house of Israel?’

Jeremiah 3:1 Summary

This verse is saying that just like a divorced woman can't easily go back to her first husband after being with someone else, Israel can't just go back to God after being with other 'lovers' or idols. The Lord is hurt by their actions, but He still wants them to come back to Him, as seen in Jeremiah 3:1 and also in Hosea 14:4. The Lord wants us to be faithful to Him, just like He is faithful to us, as seen in Deuteronomy 7:9. He wants us to turn away from our sins and come back to Him with a repentant heart, as seen in 1 John 1:9.

Frequently Asked Questions

What does the Lord mean by comparing Israel's actions to a divorced woman returning to her first husband?

The Lord is using this metaphor to convey the depth of Israel's sin and the improbability of their return to Him, given their history of idolatry and spiritual adultery, as seen in Jeremiah 3:1 and also in Ezekiel 16:32 and Hosea 1:2.

Is the Lord saying that He will not forgive Israel for their sins?

No, the Lord is not saying that He will not forgive Israel, but rather that their actions have consequences and that their return to Him will require true repentance, as seen in Jeremiah 3:1 and also in Luke 15:11-24 and 1 John 1:9.

What does the phrase 'played the harlot with many lovers' mean in this context?

This phrase is a metaphor for Israel's idolatry and spiritual adultery, where they have turned away from the one true God to worship and serve other gods, as seen in Jeremiah 3:1 and also in Exodus 34:15 and Deuteronomy 31:16.

How does this verse relate to the concept of God's covenant with Israel?

This verse highlights Israel's breach of the covenant, where they have been unfaithful to God, but it also points to God's desire to restore and redeem them, as seen in Jeremiah 3:1 and also in Jeremiah 31:31-34 and Ezekiel 36:22-32.

Reflection Questions

What are the ways in which I have 'played the harlot with many lovers' in my own life, turning away from God to pursue other idols and desires?
How have I experienced the consequences of my own spiritual adultery, and what steps can I take to return to the Lord in true repentance?
What does it mean for me to 'return to the Lord' in my own life, and what are the practical steps I can take to pursue a deeper relationship with Him?
In what ways can I apply the principles of Jeremiah 3:1 to my own relationships, whether marital or spiritual, to cultivate faithfulness and loyalty to God and to others?

Gill's Exposition on Jeremiah 3:1

They say, if a man put away his wife,.... Or, "saying" (w); wherefore some connect those words with the last verse of the preceding chapter, as if they were a continuation of what the Lord had been

Jamieson-Fausset-Brown on Jeremiah 3:1

They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted?

Matthew Poole's Commentary on Jeremiah 3:1

CHAPTER 3 God’ s forbearance with the idolatry of Judah, who is worse than Israel, . Both called to repent, with gospel promises, . Misery by sin; salvation only of God, . They say; or, Men use to say. If this, with the four following verses, belong to the former chapter, then it seems to express God’ s condescension to them: q. d. Though if a woman forsake her husband, and be married to another man, the law will not permit him to receive her again; yet God would receive thee again upon thy returning to him; but thou choosest rather obstinately to adhere to thy other confidences, wherein thou shalt not prosper. But if we look upon them as beginning a new argument, then here God declares his readiness to receive them again upon their repentance, though it be very unusual for husbands so to do, when their wives have proved treacherous unto them, in betaking themselves to other husbands; and so this chapter may very well begin with such a proverbial speech, They say, or, Men use to say, or, It is commonly said. Put away his wife; or give her a bill of divorce, . Shall he return unto her again? q. d. He cannot take her again, according to the law, . Or rather, will a man do such a thing? If the law were not against it, would any man be so easily wrought upon as to take her again? No, certainly. It is an argument from the less to the greater, to set forth God’ s great lenity towards them: q.d. If a husband should turn away his wife merely because he pleased her not, though she gave him no just cause, and she should bestow herself on another, he would not be reconciled to her, neither might he take her again; but you have gone a whoring from me, and sufficiently provoked me to reject and turn you off. I will dispense with my own law for your sakes, and will act by my prerogative; I am ready to be reconciled, to follow them that fly from me, as in the close of the verse, and . God will pardon sins of apostacy, and falls after repentance. Shall not that land be greatly polluted? Heb. in being profane be profaned. Would not so great a sin greatly pollute a state or nation? ,28. It must needs be polluted by such marriages to and fro, and promiscuous couplings, . With many lovers; not with one only, as being sufficient to make thee an adulteress, but a common strumpet, joining in fellowship with divers associates and companions, or many idols.

Trapp's Commentary on Jeremiah 3:1

Jeremiah 3:1 They say, If a man put away his wife, and she go from him, and become another man’ s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.Ver. 1. They say.] Vulgo dicitur, saith the Vulgate; Dicendo dicitur, say others. They say, and they say well, for they have good law for it. But I am above law, saith God, and will deal with thee, not according to mine ordinary rule, but according to my prerogative. Thou shalt be a paradox to the Bible; for I will do that in favour of thee, which I have inhibited others in like case to do, and that scarce any man would do, though there were no law to inhibit it, as one here paraphraseth. Shall not the land be greatly polluted?] Great sins do greatly pollute, that of adultery especially, for this is a heinous crime; yea, it is an iniquity to be punished by the judges. But thou hast played the harlot; yet return to me.] Haec est Dei clementia insuperabilis; God’ s mercy is matchless. No man, no god, would show mercy as he doth. He followeth after those that run from him, as the sunbeams do the passenger that goeth from them; and as it is sweetly set forth by our Saviour in those three parables of the lost coin, the lost sheep, and the lost son. Paul alloweth of Mark, though before he had refused him, and willeth others to entertain him. Let none despair that hath but a mind to return to God, from whom he hath deeply revolted. There is a natural Novatianism in the timorous conscience of convinced sinners, to doubt and question pardon for sins of apostasy and falling after repentance. But this need not be, we see here. Pernicious was Ahithophel’ s counsel to Absalom, "Go in to thy father’ s concubines"; this he judged such an injury as David would never put up; yet "return again to me, saith the Lord," and all shall be well between us.

Ellicott's Commentary on Jeremiah 3:1

III. (1) The parable of the guilty wife who is condemned in spite of all her denials is carried out to its logical results. They say.—Better, So to speak, as introducing a new application of the figure. The direct reference is to Deuteronomy 24:4, which forbade the return to the past husband as an abomination, a law which the recent discovery of the Book of the Law (2 Kings 22:10-11) had probably brought into prominence. But there is also an obvious allusion to the like imagery in Hosea. There the prophet had done, literally or in parable, what the law had forbidden (Hosea 2:16; Hosea 3:3), and so had held out the possibility of return and the hope of pardon. Jeremiah has to play a sterner part. and to make the apostate adulteress at least feel that she had sinned too deeply to have any claims to forgiveness. It might seem as if Jehovah could not now return to the love of His espousals, and make her what she once had been. Yet return again to me, saith the Lord.—The words sound in the English like a gracious invitation, and—in spite of the authority of many interpreters who take it as an indignant exclamation, and return to me! an invitation given in irony, and so equivalent to rejection, as though that return were out of the question—it must, I think, be so taken. The prophet has, as we have seen, the history of Hosea in his mind, where there had been such a call to return (Hosea 2:19; Hosea 3:3), and actually refers to it and repeats it in Jeremiah 3:7; Jeremiah 3:12; Jeremiah 3:14. It surely implies a want of insight into the character of Jeremiah to suppose that he ever came before men as proclaiming an irrevocable condemnation, excluding the possibility of repentance.

Adam Clarke's Commentary on Jeremiah 3:1

CHAPTER III The first five verses of this chapter allude to the subject of the last; and contain earnest exhortations to repentance, with gracious promises of pardon, notwithstanding every aggravation of guilt, 1-5. At the sixth verse a new section of prophecy commences, opening with a complaint against Judah for having exceeded in guilt her sister Israel, already cast off for her idolatry, 6-11. She is cast off, but not forever; for to this same Israel, whose place of captivity (Assyria) lay to the north of Judea, pardon is promised on her repentance, together with a restoration to the Church of God, along with her sister Judah, in the latter days, 12-20. The prophet foretells the sorrow and repentance of the children of Israel under the Gospel dispensation, 21. God renews his gracious promises, 22; and they again confess their sins. In this confession their not deigning to name the idol Baal, the source of their calamities, but calling him in the abstract shame, or a thing of shame, is a nice touch of the perusal extremely beautiful and natural, 22-25. NOTES ON CHAP. III Verse 1. If a man put away his wife] It was ever understood, by the law and practice of the country, that if a woman were divorced by her husband, and became the wife of another man, the first husband could never take her again. Now Israel had been married unto the Lord; joined in solemn covenant to him to worship and serve him only. Israel turned from following him, and became idolatrous. On this ground, considering idolatry as a spiritual whoredom, and the precept and practice of the law to illustrate this case, Israel could never more be restored to the Divine favour: but God, this first husband, in the plenitude of his mercy, is willing to receive this adulterous spouse, if she will abandon her idolatries and return unto him. And this and the following chapters are spent in affectionate remonstrances and loving exhortations addressed to these sinful people, to make them sensible of their own sin, and God's tender mercy in offering to receive them again into favour.

Cambridge Bible on Jeremiah 3:1

Ch. Jeremiah 3:1-5. Israel’s faithlessness towards her Spouse 1. They say] The Hebrew is simply saying. Either the opening words of Jer 3:6 have been displaced and should stand here, or a similar introductory clause has accidentally dropped out. The connexion of thought is: the Lord refuses to recognise either Egypt or Assyria as the lawful spouse of His people, at the same time saying that as they have chosen to forsake Him for them, He will act in accordance with the law of divorce and will refuse to receive Israel again. shall he return unto her again?] According to Deuteronomy 24:1-4, when a woman left her husband in accordance with a bill of divorce and was married to another, even a bill of divorce given her by her new husband did not enable the former one to take her back. As the illustration applies to Israel’s return to Jehovah, not His to her, there is something to be said for the LXX’s reading, viz. Shall she indeed return to him? The form of the MT. has been accounted for as a reference to Deut. as above, although we cannot say that the Deuteronomic code on the matter was as yet in operation. Moreover the case contemplated in that passage is one of divorce, and Israel had not been divorced. In the time of Saul the marriage of a divorced woman to a second husband did not preclude her from returning to the former one (see 1 Samuel 25:44; 2 Samuel 3:14 f.). The prophet, however, may be here thinking of the contraction of an illegitimate union by a divorced woman. “His argument is apparently this: If a man divorces his wife and she lives with another man, how can her first husband take her back, defiled as she is for him? But Judah’s case is still worse, for she has not been divorced, and has contracted an adulterous union not with one lover but with many.” Pe. yet return] and thinkest thou to return (as mg.). An expression of surprise. It is impossible surely to play fast and loose with God in such a matter—a thing forbidden even in human affairs.

Barnes' Notes on Jeremiah 3:1

They say - Or, That is to say. The prophet has completed his survey of Israel’s conduct, and draws the conclusion that as an adulterous wife could not be taken back by her husband, so Israel has

Whedon's Commentary on Jeremiah 3:1

ISRAEL’S SIN AND , Jeremiah 3:1-5.1. They say — Hebrew, to say. This harsh and unusual use of the infinitive has been to interpreters a source of perplexity.

Sermons on Jeremiah 3:1

	Sermon	Description
	God's Truth: Rebellion and Patriotism by Russell Kelfer	In this sermon, the speaker discusses five qualities that are best developed in a nation during times of struggle: submission, goodness, respect, commitment, and prayer. He emphasi
	(Through the Bible) Jeremiah 3-5 by Chuck Smith	In this sermon, the preacher emphasizes the need for people to turn away from worldly distractions and dedicate themselves fully to God and spiritual matters. He quotes from the bo
	Why Revival Tarries by William McCrea	In this sermon, the preacher emphasizes the importance of attending prayer meetings and participating in gospel campaigns. He highlights the significance of prayer in serving God a
	The Backslider's Return by Octavius Winslow	Octavius Winslow emphasizes the profound grace of God in calling back the backslider, illustrating the tender invitation of the Lord to return despite our repeated failures and wan
	The Pilgrim's Staff by Robert Murray M'Cheyne	Robert Murray M'Cheyne emphasizes the profound promise of God, 'I will never leave thee, nor forsake thee,' which serves as a steadfast support for believers throughout history. He
	Beauty for Ashes by K.P. Yohannan	K.P. Yohannan emphasizes God's unwavering faithfulness to Israel despite her unfaithfulness and idolatry, illustrating that even in the face of sin, God offers hope and restoration
	Jesus Teaches About Divorce and Remarriage Matthew 19:1-9 by David Servant	David Servant delves into the topic of divorce and remarriage, exploring the differing views among religious teachers during Jesus' time and Jesus' teachings on the matter. He emph