Jeremiah 3 20

Jeremiah 3:20 kjv

Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.

Jeremiah 3:20 nkjv

Surely, as a wife treacherously departs from her husband, So have you dealt treacherously with Me, O house of Israel," says the LORD.

Jeremiah 3:20 niv

But like a woman unfaithful to her husband, so you, Israel, have been unfaithful to me," declares the LORD.

Jeremiah 3:20 esv

Surely, as a treacherous wife leaves her husband, so have you been treacherous to me, O house of Israel, declares the LORD.'"

Jeremiah 3:20 nlt

But you have been unfaithful to me, you people of Israel!
You have been like a faithless wife who leaves her husband.
I, the LORD, have spoken."

Jeremiah 3 verses

Jeremiah 3 20 Meaning

Jeremiah 3:20 declares that the house of Israel has dealt treacherously with God, comparing their unfaithfulness to a wife who betrays her husband. It highlights the profound violation of the sacred covenant relationship between God and His people, depicting it as a deeply personal and grievous betrayal akin to marital infidelity. God, the faithful husband, confronts His unfaithful bride, Israel, revealing the depth of their apostasy and disloyalty.

Jeremiah 3 20 Context

Jeremiah chapter 3 opens with God using the strong metaphor of an unfaithful wife to describe Israel's idolatry and spiritual apostasy. Having played the harlot with many lovers (false gods), Israel, specifically the northern kingdom, had been divorced by God and sent away into exile (3:8). Despite Judah witnessing this consequence, she did not return to God but persisted in her own spiritual adultery, behaving more treacherously than Israel. The verse Jeremiah 3:20 is God's direct declaration concerning Judah's betrayal, occurring after a call to repentance and promises of restoration (e.g., God will bring them back to Zion, v. 14). This specific statement highlights the deep, personal offense committed by Judah against God, drawing a direct parallel between their religious infidelity and the gravest form of marital betrayal known in that cultural context. The chapter sets up God as the loving, yet wronged, husband, yearning for His bride's return despite her persistent betrayal.

Jeremiah 3 20 Word analysis

• Surely: The Hebrew particle כִּי (ki), used here, serves as an emphatic particle, introducing a statement of affirmation or certainty. It stresses the undeniable truth and gravity of the following comparison. It underscores the profound disappointment and certainty of the betrayal from God's perspective.

• as a wife: אִשָּׁה (ishshah). Refers specifically to a woman in a marital context. In the covenant theology, Israel (or Judah here) is consistently depicted as Yahweh’s chosen bride, a deep covenant relationship. This highlights the intimate, personal nature of the bond God initiated.

• treacherously departs: בָּגְדָה (bagdəṯāh). From the Hebrew root בָּגַד (bagad), meaning "to act treacherously," "to deal faithlessly," or "to violate a covenant." This is a strong word, implying disloyalty, deceit, and the breaking of trust. It denotes more than a simple leaving; it implies a malicious, deceitful abandonment that violates the most sacred bonds.

• from her husband: מֵרֵעָהּ (mēreʿāh). רֵעָהּ (re’ah) means "her companion" or "her friend." While literally 'friend,' in this context of ishshah (wife), it strongly implies "her husband" or "her male partner in marriage." This choice of word may subtly emphasize the intimacy and companionship expected in marriage, making the betrayal even more poignant.

• so have you dealt treacherously: כֵּן בְּגַדְתֶּם (kēn bəḡaḏətem). כֵּן (ken) means "so" or "thus," establishing a direct comparison. בְּגַדְתֶּם (bəḡaḏətem) is the second person plural form of the same verb בָּגַד, meaning "you all have dealt treacherously." This explicitly levels the same accusation of profound infidelity against the addressed party.

• with Me: בִּי (bi). The preposition "with" and the first person singular pronominal suffix "Me," referring to Yahweh. This directly states that the treachery is aimed at God Himself, not just an abstract principle or covenant term. It personalizes the accusation of betrayal.

• O house of Israel: בֵּית יִשְׂרָאֵל (bêṯ Yiśrāʾēl). A collective term for the people of Israel, often referring to the Northern Kingdom initially, but in Jeremiah, it can also refer to the unified covenant people including Judah, especially when speaking of their past sins or future restoration. Here, given the broader context of Judah's similar actions in the chapter, it is inclusive, directly addressing the collective identity that God brought into covenant.

• declares the LORD: נְאֻם־יְהוָה (nəʾum Yahweh). This is a divine speech formula, authenticating the preceding statement as a direct, authoritative pronouncement from God Himself (Yahweh). It underscores the seriousness and divine origin of the judgment.

• "Surely as a wife treacherously departs from her husband": This phrase establishes a vivid and relatable analogy rooted in Israelite culture. Marital infidelity was one of the most grievous violations, dissolving trust, breaking sacred vows, and carrying severe societal and religious penalties. The comparison elevates Israel's spiritual unfaithfulness to a level of profound personal offense against God.

• "so have you dealt treacherously with Me, O house of Israel": This applies the previous powerful analogy directly to the relationship between God and His chosen people. The "treachery" (bagad) denotes the repeated breaking of the covenant through idolatry, worship of foreign gods, and reliance on human alliances rather than divine faithfulness. The term "house of Israel" encompasses the collective identity of God's covenant people, reminding them of their special relationship and the severity of their disloyalty. This isn't just a legal breach; it's a deeply personal betrayal of a sacred, intimate bond.

Jeremiah 3 20 Bonus section

The metaphor of God as the faithful husband and Israel as the unfaithful wife is a recurring motif in the prophetic books, especially Jeremiah, Ezekiel, and Hosea. It highlights the deeply personal and emotional nature of God's relationship with His people, portraying covenant theology not just as legal agreements but as a divine romance. This polemic directly countered the common ancient Near Eastern practices of syncretism and polytheism, asserting that worship of other gods was a betrayal of the singular and exclusive relationship Israel had with Yahweh. The depth of the 'treachery' (bagad) in Jer 3:20 points to the voluntary and repeated nature of Israel's disobedience, often depicted as actively pursuing 'lovers' (other gods and nations) despite Yahweh's unwavering love and provision.

Jeremiah 3 20 Commentary

Jeremiah 3:20 functions as a pivotal declaration within Jeremiah's prophetic message, articulating God's deep pain and indignation over Israel's pervasive disloyalty. The imagery of a faithless wife is potent, drawn from ancient Near Eastern marriage customs and Israel's covenant history. God chose Israel, loved them, and committed to them, establishing a unique bond formalized by the Mosaic covenant. Israel's engagement in idolatry and reliance on foreign powers was not merely a breach of law but a betrayal of this intimate covenant "marriage." It signifies spiritual adultery, a rejection of their exclusive devotion to Yahweh. This treachery was particularly egregious because God remained faithful despite Israel's infidelity. The verse serves as both an indictment and a call for introspection, demanding the people recognize the personal offense they have inflicted upon their divine Husband.