3:1–5 This oracle may belong to the previous section, or it may begin a new collection. Based on the similarity in theme and content between the two passages, it is likely part of the same cycle.

3:1 divorces The term here, with the core meaning “to send,” is based on the divorce procedures in Deut 24:1–4.

she goes from him The familiar theme of walking after Yahweh or foreign gods is repeated here to help reinforce the connection of this oracle to the collection in Jer 2:1–37. See Deut 5:33; 6:14; 8:6; Jer 2:2 and note; 2:8.

he return The Hebrew term used here, shuv, means “to turn” or “to return,” and is used throughout the ot for “to repent.”

The Significance of “Shuv” in Jeremiah

that land The metaphor is made explicit here: The land has been polluted just as the adulterous wife incurs pollution and filth (see Jer 2:22 and note; 2:34 and note). In Deuteronomy 24:4, Yahweh decrees that the people should not bring sin upon the land that He was giving them as an inheritance.

many lovers The relationships that Israel has with its numerous partners are casual and fickle.

declares Yahweh The familiar phrase concludes the oracle (Jer 2:3, 9, 12, 19, 22, 29).

3:2 at the barren heights The Hebrew text refers to “high hills” or “high places”—sites of idol worship (see 2:20 and note). Numbers 23:3 uses this same terminology to indicate the worship site at which Balaam delivered the first of his three oracles intended to curse the Israelites who were encroaching on the territory of Moab.

you have not been ravished Refers to aggressive sexual contact outside of marriage. The word was considered crude and too direct for the Jewish scribes who preserved the ot (Masoretes). In the Masoretic Text, the verb meaning “to lie with” was substituted as a euphemism for sexual matters. This same word appears in three other places in the ot: Deut 28:30; Isa 13:16, and Zech 14:2, which all refer to rape.

Beside the roads See Jer 2:17 and note; 2:23 and note; Isa 49:9.

an Arab in the desert A reference to the nomadic tribes who engaged in trade and commerce with those who passed by on roads between settlements. The phrase might allude to waylaying people for financial gain, as either a trader or a roadside bandit.

you have defiled the land In the book of Deuteronomy—and for Jeremiah—the crime of prostitution threatens to incur guilt that will defile the nation, rendering it impure and worthless. See Deut 24:4 and Jer 3:1 and note.

your fornication and with your wickedness The double adjective describes extremely offensive and excessive promiscuity.

3:3 rain showers have been withheld Suggests Israel’s sinfulness has caused the drought. The revivim, which may be translated as “steady rain” or “heavy rain,” appears figuratively in Deut 32:2.

the spring rain has not come Deuteronomy 11:10–12 says the land in which Israel dwells is cared for and “watered” by Yahweh.

the forehead of a woman prostitute The Hebrew text uses a common idiom for stubbornness and obstinate rebellion (Ezek 3:7–8; Isa 48:4). Israel is adulterous and blatantly promiscuous despite stern warnings.

3:4 My father Jeremiah likely is recalling Yahweh’s self-designation as Israel’s father in the Song of Moses (Deut 32:6). Ironically, the same cry appears on the lips of those who worship at the fertility pole in Jer 2:27.

the close friend of The term here often is used to indicate an especially close friend. It can be distinguished from Yahweh’s charge that Israel has adulterated itself with many companions (see v. 1 and note).

my youth Related to the word Jeremiah uses to describe himself as a youth in 1:6. See 2:2 and note.

3:5 forever This word implies bearing a grudge: Yahweh’s anger is not eternal, and He is not begrudging (Psa 103:9; Mic 7:18).

Look Israel’s call in Jer 3:4–5 is especially hollow because of its wickedness.

that you could The Hebrew text here may be literally rendered “as far as you have been able.” Israel’s sins have been deliberate and extreme; in spite of confessing, Israel is likely to continue in wickedness.

3:6–4:4 The second series of oracles in Jeremiah is distinguished from the first by its preoccupation with the northern kingdom, Israel. Verses 6–11 serves as an introduction to the oracles that follow and provides a connection to the first section with its comparison to Judah. 3:12–4:4 is a series of sayings and prophecies Jeremiah likely uttered over the course of his career. They have been collected here on the basis of their common subject: the desired return of Israel as an idealized united kingdom in the future.

3:6 in the days of Josiah, the king This would be very early in the prophetic career of Jeremiah. See 1:2 and note.

apostate The Hebrew word used here, meshuvah, derives from the Hebrew word shuv, meaning “to turn.” Here (as in 2:19) it implies turning away. Compare v. 7 and note.

The Significance of “Shuv” in Jeremiah

She has gone The Hebrew word here derives from the term meaning “to walk”; it connects this oracle to the previous set in 2:1–3:5, in which walking after foreign gods is a common theme (2:2 and note; compare 2:5, 18, 23).

3:7 to me she will return Recalls the theme of the final oracle in the previous sequence, in which Yahweh compares Himself to a jilted husband who has divorced His wife (compare Deut 24:1–4). In the previous oracle, the answer to the question “Will he return to her?” is an emphatic, rhetorical “No!” Here, there seems to be a possibility that Israel might return to Yahweh.

her treacherous sister Judah Polygamy was the norm among wealthy land owners and rulers in the ancient Near East, including biblical Israel. In this oracle, Jeremiah tells the story of Yahweh’s two adulterous wives and how each responds to the gravity of their infidelity. Compare Ezek 23.

3:8 I saw The answer to the question posed in Jer 3:6. Judah’s awareness of Israel’s sin increases Judah’s own culpability.

I divorced her In Hosea 2:2, Yahweh threatens to divorce Israel for its adulterous ways; He drives Israel out of His house (Hos 9:15). Jeremiah echoes Hosea’s prophetic description of Israel’s exile in 722 bc. See note on Hos 2:2.

Judah was not afraid The word used here for fearing looks and sounds very much like the first verb in this verse and the last verb in Jer 3:7, which refers to seeing.

and she went and prostituted herself also Judah is accused of committing adultery by going after foreign gods despite having full knowledge of Israel’s sins and consequences (v. 6 and note; 2:2 and note; compare 2:5, 18, 23).

3:9 the frivolity of her fornication The Hebrew text here is literally translated as “so light [or frivolous] was her promiscuity.” The phrase recalls the vivid imagery from 2:23 of the “light-footed” and fickle young camel. See 2:23 and note.

the land See vv. 1, 3:2 and note. Numbers 35:33 warns against polluting the land with the shedding of innocent blood. The injunction against the remarriage of a divorced woman to her former husband in Deut 24:4 implies that the practice incurs guilt for the whole land. Jeremiah’s accusation equates idolatry with murder and infers the same level of guilt. Compare Jer 2:22 and note.

committed adultery with the stone and with the tree Recalls Jeremiah’s amusing and ironic taunt in 2:27. See Deut 32; 18; and Jer 2:27 and note.

3:10 did not return to me See 2:19 and note; v. 7 and note.

with all her heart The condition of the “heart” is an integral theme in Deuteronomy and frequently appears in the book of Jeremiah (compare Deut 4:9; 5:29; 6:5; 26:16).

pretense Judah is fully aware of the danger and consequences of adulterous actions, but it has attempted to trick Yahweh into accepting its insincere repentance.

3:11 has proved herself more upright than The Hebrew words used here can be literally translated as “her soul is just” or “righteous.” Within the judicial context of these oracles, to be righteous is to be declared innocent. In an astonishing gesture of divine mercy, Yahweh declares Israel faultless in spite of all its transgressions. But the conviction is overturned because of the even more grievous sins of Judah.

3:12 toward the north Refers to the former kingdom of Israel, not the encroaching threat from Babylon and its allies as in Jer 1:14–15 and 2:14–15.

Return, apostate Israel The Hebrew phrase here translates literally as “return, turned away Israel.”

The Significance of “Shuv” in Jeremiah

I will not cause my anger to fall on you The opposite of the priestly blessing in Num 6:25.

declares Yahweh The prophetic phrase appears twice in this single verse, marking the presence of short, individual oracles strung together on the common theme of Yahweh’s invitation for reconciliation to the former northern kingdom. These short proclamations were probably not delivered at the same time; they were summary statements likely made at various points in Jeremiah’s career.

I will not be angry forever Echoes Jer 3:5.

3:13 Only acknowledge your guilt Conveys an intimate sense of knowledge. Israel’s hope can only be realized by recognizing and purging sins. See 2:22 and note.

your ways Israel’s transgressions are equated with the people’s religious conduct. See 2:17 and note; 2:23, 33.

strangers This term is also used in 2:25, where Israel is depicted as the adulterous spouse who loves strangers.

under every leafy tree Trees were common fertility symbols of the Canaanite goddess, Asherah. See 2:20 and note; vv. 6; Isa 1:29.

3:14 Return, apostate children As in Jer 3:12, the concept conveyed here is “turning away.”

The Significance of “Shuv” in Jeremiah

I am your master The Hebrew word used here, ba'alti, denotes “your lord” or “your husband.” It might be a wordplay on the Canaanite deity, Baal.

one from a city and two from a clan Reflects the Hebrew poetic technique of number parallelism (compare Amos 1:3; Hos 6:2; Deut 32:30; Prov 6:16). The parallel structure is inverted, with one being saved from the large population of a city and two being saved from the smaller unit of the clan. The poetic effect highlights the small size of the remnant drawn from different parts of society.

I will bring you to Zion The word “Zion” appears frequently in Hebrew poetic literature as a designation of the city Jerusalem or the Jerusalem temple (Isa 4:3; 30:19; Mic 3:10; Zeph 3:16; Zech 1:14; Psa 51:18).

3:15 shepherds after my own heart The leaders of Israel and the aristocracy are called ro’im (“shepherds”) in Jer 2:8. The reference to seeking Yahweh’s heart contrasts the rebelliousness of Judah, who did not return with her whole heart (see v. 10 and note). The metaphor of the shepherd as ideal ruler is also applied to the Davidic messiah (see Ezek 34:23 and note).

3:16 in those days A prophecy of prediction; a hopeful expectation for the future restoration of Israel.

The ark of the covenant of Symbolic of Yahweh’s presence and divine throne (see Num 14:44; 2 Kgs 19:15).

it will not come to mind The Hebrew text here literally reads “it is not lifted upon the heart.” The failure to recollect the ark in “the heart” parallels hope for future leaders who will follow after God’s own heart. See v. 15 and note.

nor will it be made again Jewish tradition debates the fate of the temple furnishings: some believed that the items in the second temple were from Solomon’s temple, while others held that the original items were destroyed and replaced by replicas after the exile (Ezra 1:7–11; compare Baruch 1:8–9).

3:17 The Throne of Yahweh The ark of the covenant was considered the place where Yahweh sat like a king, receiving tribute and dispensing justice (1 Kgs 8:6; 2 Kgs 19:15). In Jeremiah’s oracle of the future kingdom and new covenant of Yahweh, there would be no more need for a representative throne for God. Jerusalem itself would become the new dwelling place of God, who would permanently be in the midst of His people.

the name of Yahweh In Deuteronomy, the presence of Yahweh is manifested; His “name” dwells (Deut 12:11; 14:23; 16:6; 26:2).

they will no longer go after the stubbornness of This aligns with the broader theological notion that human conduct is defined by following either idols or Yahweh, the only true God (Jer 2:2 and note).

their evil heart Jeremiah frequently uses this phrase, which recalls Deut 29:18, to describe the treacherous disobedience of those who breached Yahweh’s covenant (Jer 7:24; 9:14; 11:8). The familiar pattern from Deuteronomy and Jeremiah is repeated: A person’s deepest thoughts and intentions are manifested in the “heart” (v. 10 and note).

3:18 the house of Judah will walk along with Intended to evoke thoughts of a hopeful reunification of the Davidic kingdom (see note on v. 12). Echoes themes from the previous verse: Judah and Israel walk together in their religious recommitment to Yahweh.

from the land of the north The kingdom of Israel disappeared after its war with Assyria, and the kingdom of Judah ended with the destruction of Jerusalem and the deportation of its citizens to Babylon. The reference here is to exiles returning from both Assyria and Babylon to the promised land.

3:19 an inheritance of the glory of the hosts of See Deut 32:8–9. The “heritage” or “inheritance” of Yahweh is a prevalent theme throughout Deuteronomy; the circumstances of divorce are shown to have a detrimental effect on the whole land (Deut 24:1–4; Jer 3:1, 3:8).

My father Chapter 2 and 3 present the ability to address God as “father” as a privilege that Israel has abused (2:27; 3:4 and note). Israel’s relationship with Yahweh used to be characterized by His “fatherhood.” That privilege would be reinstated as part of the anticipated renewal of the covenant (compare 2 Sam 7:14; 1 Chr 17:13; 22:10; 28:6).

not Recalls Jer 2:2–3, in which the conquest generation is presented in perfect relation to Yahweh (2:2 and note). The renewed covenant of Yahweh would show the restored condition of the original marriage relationship between Him and His bride.

3:20 lover This word is also used to describe Israel’s lovers, the foreign nations and false gods after whom she followed (v. 1).

O house of Israel Likely refers to the former northern kingdom of Israel.

3:21 on the barren heights This alludes to the pagan religious high places (see 2:20 and note; v. 2). It also might refer to the prostitute or the bartering nomad along the road.

they have perverted their way Commonly used as a metaphor for ethical conduct. Israel has “twisted” or perverted Yahweh’s acceptable conduct (2:17 and note).

they have forgotten Yahweh their God Forgetfulness features prominently in Jeremiah. The indictment here is similar to the warnings in Deuteronomy to remember Yahweh (Deut 4:9, 23; 7:18).

3:22 Return, O apostate children Identical to the alliterative phrase used in Jer 3:14. The invocation to “return” is synonymous with religious repentance.

The Significance of “Shuv” in Jeremiah

your backsliding The term here is another derivative of the commonly recurring verb for “to turn.” See v. 6.

you are Yahweh In v. 21, the people have forgotten their God. This is the beginning of Israel’s confession that forms vv. 22–25.

3:23 an illusion Refers to the object of pagan worship on the high places (see v. 10 and note).

the turmoil on the mountains Likely alludes to the practice of cultic prostitution, which is forbidden in Deut 23:17.

3:24 the shameful thing The word bosheth, commonly translated “shame,” was a frequent substitute for the name of the Canaanite deity, Baal (compare Hos 9:10). It refers to the idol and creates a wordplay with Jer 3:25, highlighting the shame the people should feel for their idolatry.

the labor of our ancestors In an ironic twist, the worship of the fertility god, Baal, which was intended to increase agricultural production, has had the opposite effect of consuming the fruits of agrarian labor. This image fits with Jeremiah’s portrayal of idolatry as futile (see 2:27 and note).

our youth Recalls Yahweh’s depiction of Israel as a young bride in 2:2–3 and 3:4. See 2:2 and note.

sons and their daughters May recall the pagan religious ritual of sacrificing both animals and children, who passed through the fire in the Valley of Ben-Hinnom (2:23 and note).

3:25 Let us lie down in our shame A phrase with likely sexual connotations that recalls the imagery from v. 2 as well as Jeremiah’s portrayal of idolatry as a form of religious adultery (2:20 and note; 2:22–24).

let our disgrace cover The covering of humiliation is like a blanket in the bed of shame. The phrase is perfectly understood in the modern English idiom, to “sleep in the bed you made.”

against Yahweh our God In 2:35, Yahweh sentences Israel and accuses it of failing to acknowledge guilt.

we have not obeyed the voice of The conditions of the covenant with Yahweh are dependent on the people’s obedience to His voice. This is highly reminiscent of the proclamation in Deut 26:7 (compare Deut 8:20; 13:4; 15:5).