Deuteronomy 24 3

Deuteronomy 24:3 kjv

And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife;

Deuteronomy 24:3 nkjv

if the latter husband detests her and writes her a certificate of divorce, puts it in her hand, and sends her out of his house, or if the latter husband dies who took her as his wife,

Deuteronomy 24:3 niv

and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies,

Deuteronomy 24:3 esv

and the latter man hates her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter man dies, who took her to be his wife,

Deuteronomy 24:3 nlt

But if the second husband also turns against her, writes a document of divorce, hands it to her, and sends her away, or if he dies,

Deuteronomy 24 verses

Deuteronomy 24 3 Meaning

Deuteronomy 24:3 describes the two distinct scenarios involving a woman's second marriage that lead to a significant prohibition for her first husband, as specified in the subsequent verse (Dt 24:4). This verse details that if the latter (second) husband either issues her a formal certificate of divorce and dismisses her, or if the latter husband dies, these actions dissolve her second marriage bond. These conditions establish the legal and spiritual basis for the stricture against her returning to her first husband, due to the spiritual defilement incurred.

Deuteronomy 24 3 Context

Deuteronomy chapter 24 details various laws related to social conduct and justice, reflecting the unique moral and covenantal identity of Israel. Verses 1-4 form a specific legal instruction concerning marriage, divorce, and remarriage. This passage is not a commandment to divorce, nor is it endorsing divorce, but rather a regulation of what occurs after a divorce has taken place and a woman subsequently marries another man. The purpose of the law in verses 1-4 is to establish a stringent prohibition: a woman, once divorced by her first husband, married to a second man (either dying or divorcing her), is forever prohibited from remarrying her original husband.

Historically and culturally, marriage in ancient Israel was a foundational covenant, mirroring God's covenant with Israel. While divorce was permitted in certain circumstances, particularly for issues of "indecency," it was never trivialized. The formal "certificate of divorce" (Dt 24:1, 3) was crucial, providing the woman with legal proof of her separation, protecting her from accusations of adultery, and allowing her to remarry legitimately. This protected her status in a society where women had fewer legal rights. This specific law in verse 3, leading to the prohibition in verse 4, reinforces the gravity and binding nature of marital vows and subsequent relationships. It served to prevent a "revolving door" of serial remarriages and remarriage to the original spouse after "defilement," maintaining a level of societal purity and preventing a symbolic "prostitution" of the marital covenant. This likely served as a polemic against common Near Eastern practices that might have been more lenient regarding the sanctity of sequential marriages, emphasizing Israel's unique standards under Yahweh.

Deuteronomy 24 3 Word analysis

• and if (וְהָיָה ve-hayah): This introductory particle commonly signals a conditional or consequential clause, setting the stage for specific circumstances or outcomes that will follow. It establishes a hypothetical situation for the ensuing legal directive.
• the latter husband (הַבַּעַל הָאַחֲרוֹן ha-ba'al ha-'aḥaron): This phrase explicitly identifies the second husband, emphasizing his role in the woman's life after her initial marriage to the first man and her subsequent divorce from him. Ba'al (בַּעַל) means "owner" or "master" but contextually translates as "husband," indicating his headship in the household. Ha-aḥaron (הָאַחֲרוֹן) means "the last" or "the latter," firmly placing him in sequence.
• dislikes her (שְׂנֵאָהּ senei'ah): Derived from the root śinēʼ, meaning "to hate" or "to dislike" strongly. This is the same verb used in Dt 24:1 ("if she finds no favor in his eyes" or "if he finds something indecent about her and divorces her"). It refers to the personal disfavor or perceived fault that prompts the husband to initiate divorce proceedings, highlighting the volitional act of separation from his side.
• and writes her a certificate of divorce (וְכָתַב־לָהּ סֵפֶר כְּרִיתֻת ve-khaṯav-lah sefer kərîtūṯ): This describes the formal legal act. Sefer (סֵפֶר) means "scroll" or "document," and kərîtūṯ (כְּרִיתֻת) literally means "cutting off" or "severance." Together, it signifies a legally binding "document of cutting off," a formal bill of divorcement that served as written proof of the marriage's dissolution, protecting the woman and establishing her legal freedom. This ensured due process and was a measure against arbitrary expulsion.
• and puts it in her hand (וְנָתַן בְּיָדָהּ ve-naṯan bə-yaḏah): This details the physical delivery of the divorce document. Placing it "in her hand" indicates the transfer of legal control and acknowledgement of her autonomy to leave and remarry. It signified the formal and public execution of the divorce.
• and sends her out of his house (וְשִׁלְּחָהּ מִבֵּיתוֹ ve-shilleḥah mi-bêtô): This is the final step of the divorce process: her expulsion from the shared residence. It symbolizes the complete severance of the marital and household ties.
• or if the latter husband dies (אוֹ כִּי־יָמוּת הַבַּעַל הָאַחֲרוֹן ō kī-yāmuṯ ha-ba'al ha-ʼaḥaron): This presents the second alternative condition for the dissolution of the second marriage. Ō kī-yāmuṯ (אוֹ כִּי־יָמוּת) means "or when he dies," indicating that death also naturally severs the marital bond, achieving a legal outcome similar to a formal divorce in terms of the woman's subsequent availability to marry.

Words-group analysis:

• "the latter husband dislikes her and writes her a certificate of divorce and puts it in her hand and sends her out of his house": This lengthy phrase details the formal process of legal divorce initiated by the second husband. It underscores the stringent legal requirements for marital dissolution in ancient Israel, which protected the woman and clarified her status. The process itself (dislike -> document -> delivery -> expulsion) signifies a clear, unambiguous end to the marriage.
• "or if the latter husband dies": This clause provides the only other way a marriage in the ancient world could legitimately end, besides divorce. By including death as an alternative to divorce, the passage clarifies that any ending of the second marriage, whether by man's act or divine providence, leads to the same outcome regarding the prohibition of returning to the first husband. Both scenarios lead to the woman being considered "defiled" in relation to her original marital state, thus making remarrying her first husband an abomination.

Deuteronomy 24 3 Bonus section

This passage, Dt 24:1-4, formed a significant backdrop for rabbinic debate in Jesus's time concerning the grounds for divorce (the "some indecency" of verse 1). The school of Shammai took a stricter view, interpreting "indecency" narrowly, perhaps only for sexual immorality. The school of Hillel, however, interpreted it much more broadly, allowing divorce for almost any displeasing act. Jesus, in His teachings (Mt 5:31-32, 19:3-9; Mk 10:2-12; Lk 16:18), does not endorse the Hillel position nor dwell on the specific legal nuance of verse 3's conditions, but instead uses this Mosaic provision to teach deeper principles. He elevates marriage to its original created intent (Gen 2:24), emphasizing its lifelong, "one flesh" unity, and explains that Moses permitted divorce only "because of the hardness of their hearts" – not as God's ideal. Therefore, Dt 24:3, along with the surrounding verses, isn't a blueprint for marital conduct, but a specific legal restraint put in place to manage existing human failures and emphasize the deep spiritual implications of marital defilement, often viewed metaphorically in the prophets (e.g., Jer 3:1) concerning Israel's unfaithfulness to God.

Deuteronomy 24 3 Commentary

Deuteronomy 24:3 articulates the two primary ways a woman's second marriage could end: either by the husband divorcing her through a formalized legal process involving a "certificate of divorce" and her expulsion from his home, or by his death. Neither of these scenarios directly concerns the validity of divorce itself, but rather establishes the conditions that irrevocably change the woman's marital status. These changes, explicitly highlighted in verse 3, directly precipitate the severe prohibition articulated in verse 4: she cannot return to her first husband. The "defilement" implied by this series of events is so profound in God's eyes that such a reunion would be an "abomination." This demonstrates the gravity of marital bonds, particularly their covenantal implications, suggesting that once the sacred union is broken and new "one flesh" ties are established, a unique form of spiritual contamination prevents reversing course. It underlines God's expectation of enduring commitment in marriage and the significant, irreversible consequences when covenantal fidelity is violated, even in permissible ways like formal divorce or through death.