UYeremiya 3:1

Izhibhalo Ezingcwele

1 Kuthiwa, Ukuba ithe indoda yamgxotha umkayo, wemka kuyo, waba ngowandoda yimbi, inokumbuyela na? Alingebi lihlanjelwe na elo lizwe? Wena ke uhenyuzile nezithandane ezininzi; unokubuyela na ke kum? utsho uYehova.

Bible Verse Review
  from Treasury of Scripure Knowledge

They say: Heb. Saying

If a man: Deuteronomy 24:1-4

shall not that: Jeremiah 3:9, Jeremiah 2:7, Leviticus 18:24-28, Isaiah 24:5, Micah 2:10

but thou hast: Jeremiah 2:20, Jeremiah 2:23, Deuteronomy 22:21, Judges 19:2, Ezekiel 16:26, Ezekiel 16:28, Ezekiel 16:29, Ezekiel 23:4-49, Hosea 1:2, Hosea 2:5-7

yet return: Jeremiah 3:12-14, Jeremiah 3:22, Jeremiah 4:1, Jeremiah 4:14, Jeremiah 8:4-6, Deuteronomy 4:29-31, Isaiah 55:6-9, Ezekiel 33:11, Hosea 14:1-4, Zechariah 1:3, Luke 15:16-24

Reciprocal: Genesis 38:24 - played the harlot Leviticus 17:7 - gone a whoring Numbers 14:33 - bear Deuteronomy 24:4 - Her former Deuteronomy 31:16 - and go a Judges 19:3 - to bring 1 Samuel 12:20 - turn not Psalms 106:39 - went Isaiah 1:21 - become Isaiah 44:22 - return Isaiah 50:1 - the bill Isaiah 55:8 - General Jeremiah 2:33 - Why Jeremiah 3:6 - played Jeremiah 3:8 - when for Jeremiah 3:14 - for I am married Jeremiah 3:20 - so have Jeremiah 11:13 - For according Jeremiah 11:15 - seeing Jeremiah 13:27 - thine adulteries Jeremiah 14:10 - have they Jeremiah 16:18 - they have defiled Jeremiah 18:11 - return Ezekiel 16:15 - and playedst Ezekiel 16:32 - General Ezekiel 16:35 - O harlot Ezekiel 36:17 - they defiled Hosea 2:2 - let Hosea 2:7 - first Hosea 3:1 - friend Hosea 4:12 - gone Zechariah 5:7 - is Matthew 5:31 - whosoever Matthew 19:9 - doth Mark 10:4 - General 1 Corinthians 7:11 - or

Gill's Notes on the Bible

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 there saying, that he would reject their confidences; so Kimchi; but they seem rather to begin a new section, or a paragraph, with what were commonly said among men, or in the law, and as the sense of that; that if a man divorced his wife upon any occasion,

and she go from him; departs from his house, and is separated from bed and board with him:

and become another man's, be married to another, as she might according to the law:

shall he return unto her again? take her to be his wife again; her latter husband not liking her, or being dead? no, he will not; he might not according to the law in Deuteronomy 24:4 and if there was no law respecting this, it can hardly be thought that he would, it being so contrary to nature, and to the order of civil society:

shall not that land be greatly polluted? either Judea, or any other, where such usages should obtain; for this, according to the law, was causing the land to sin, filling it with it, and making it liable to punishment for it; this being an abomination before the Lord. The Septuagint, Vulgate Latin, and Arabic versions, render it, "shall not that woman be defiled?" she is so by the latter husband; and that is a reason why she is not to be received by the former again, Deuteronomy 24:4:

but thou hast played the harlot with many lovers; or served many idols; the number of their gods having been according to the number of their cities, Jeremiah 2:28:

yet return again to me, saith the Lord; by repentance, and doing their first works, worshipping and serving him as formerly; so the Targum,

"return now from this time to my worship, saith the Lord.''

The Vulgate Latin version adds, "and I will receive thee"; this is an instance of great grace in the Lord, and which is not to be found among men.

w לאמור "dicendo", Montanus, Vatablus, Janius & Tremellius

Barnes' Notes on the Bible

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 forfeited her part in the covenant with God. Apparently the opening word, which literally means “to say,” only introduces the quotation in the margin.

Yet return again to me - Or, “and thinkest thou to return unto me!” The whole argument is not of mercy, but is the proof that after her repeated adulteries, Israel could not again take her place as wife. To think of returning to God, with the marriage-law unrepealed, was folly.

Clarke's Notes on the Bible

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 Jeremiah 3:1. 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.