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Jeremiah 2:20 [study!]

American Standard Version (ASV 1901) [2]
— For of old time I have broken thy yoke, and burst thy bonds; and thou saidst, I will not serve; for upon every high hill and under every green tree thou didst bow thyself, playing the harlot.
King James Version (KJV 1769)
— For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.
New American Standard Bible (NASB ©1995)
— “For long ago I broke your yoke [And] tore off your bonds; But you said, ‘I will not serve!’ For on every high hill And under every green tree You have lain down as a harlot.
Webster's Revision of the KJB (WEB 1833)
— For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.
Darby's Translation (DBY 1890)
— For of old thou hast broken thy yoke, [and] burst thy bands; and thou saidst, I will not serve. For upon every high hill, and under every green tree, thou bowest down, playing the harlot.
Rotherham's Emphasized Bible (EBR 1902)
— For, in age-past time, I brake thy yoke, I tare off thy fetters, And thou saidst, I will not transgress,—Nevertheless, on every high hill, and under every green tree, wast thou lying down as an unchaste woman.
Young's Literal Translation (YLT 1898)
— For from of old thou hast broken thy yoke, Drawn away thy bands, and sayest, 'I do not serve,' For, on every high height, and under every green tree, Thou art wandering—a harlot.
Douay-Rheims Challoner Revision (DR 1750)
— Of old time thou hast broken my yoke, thou hast burst my bands, and thou saidst: I will not serve. For on every high hill, and under every green tree thou didst prostitute thyself.
Original King James Bible (AV 1611) [2]
— For of old time I haue broken thy yoke, [and] burst thy bands, and thou saidst; I will not transgresse: when vpon euery high hill, and vnder euery greene tree thou wandrest, playing the harlot.
Brenton Greek Septuagint (LXX, Restored Names)
— For of old thou hast broken thy yoke, and plucked asunder thy bands; and thou has said, I will not serve thee, but will go upon every high hill, and under every shady tree, there will I indulge in my fornication.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
For x3588
(3588) Complement
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
of old time 5769
{5769} Prime
From H5956; properly concealed, that is, the vanishing point; generally time out of mind (past or future), that is, (practically) eternity; frequentative adverbially (especially with prepositional prefix) always.
(4480) Complement
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
I have broken 7665
{7665} Prime
A primitive root; to burst (literally or figuratively).
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
thy yoke, 5923
{5923} Prime
From H5953; a yoke (as imposed on the neck), literally or figuratively.
[and] burst 5423
{5423} Prime
A primitive root; to tear off.
<8765> Grammar
Stem - Piel (See H8840)
Mood - Perfect (See H8816)
Count - 2121
thy bands; 4147
{4147} Prime
From H3256; properly chastisement, that is, (by implication) a halter; figuratively restraint.
and thou saidst, 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
I will not x3808
(3808) Complement
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
transgress; 5674
{5674} Prime
A primitive root; to cross over; used very widely of any transition (literally or figuratively; transitively, intransitively, intensively or causatively); specifically to cover (in copulation).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
<8675> Grammar
Kethiv Reading

Where the translators of the Authorised Version followed the qere reading rather than the kethiv.
[5647] Standard
A primitive root; to work (in any sense); by implication to serve, till, (causatively) enslave, etc.
when x3588
(3588) Complement
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
upon x5921
(5921) Complement
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
every x3605
(3605) Complement
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
high 1364
{1364} Prime
From H1361; elevated (or elated), powerful, arrogant.
hill 1389
{1389} Prime
Feminine from the same as H1387; a hillock.
and under x8478
(8478) Complement
From the same as H8430; the bottom (as depressed); only adverbially below (often with prepositional prefix underneath), in lieu of, etc.
every x3605
(3605) Complement
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
green 7488
{7488} Prime
From an unused root meaning to be green; verdant; by analogy new; figuratively prosperous.
tree 6086
{6086} Prime
From H6095; a tree (from its firmness); hence wood (plural sticks).
thou x859
(0859) Complement
A primitive pronoun of the second person; thou and thee, or (plural) ye and you.
wanderest, 6808
{6808} Prime
A primitive root; to tip over (for the purpose of spilling or pouring out), that is, (figuratively) depopulate; by implication to imprison or conquer; (reflexively) to lie down (for coition).
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
playing the harlot. 2181
{2181} Prime
A primitive root (highly fed and therefore wanton); to commit adultery (usually of the female, and less often of simple forniciation, rarely of involuntary ravishment); figuratively to commit idolatry (the Jewish people being regarded as the spouse of Jehovah).
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
Jamieson-Fausset-Brown Commentary

Jeremiah 2:20

_ _ I — the Hebrew should be pointed as the second person feminine, a form common in Jeremiah: “Thou hast broken,” etc. So the Septuagint, and the sense requires it.

_ _ thy yoke ... bands — the yoke and bands which I laid on thee, My laws (Jeremiah 5:5).

_ _ transgress — so the Keri, and many manuscripts read. But the Septuagint and most authorities read, “I will not serve,” that is, obey. The sense of English Version is, “I broke thy yoke (in Egypt),” etc., “and (at that time) thou saidst, I will not transgress; whereas thou hast (since then) wandered (from Me)” (Exodus 19:8).

_ _ hill ... green tree — the scene of idolatries (Deuteronomy 12:2; Isaiah 57:5, Isaiah 57:7).

_ _ wanderest — rather, “thou hast bowed down thyself” (for the act of adultery: figurative of shameless idolatry, Exodus 34:15, Exodus 34:16; compare Job 31:10).

Matthew Henry's Commentary

Jeremiah 2:20-28

_ _ In these verses the prophet goes on with his charge against this backsliding people. Observe here,

_ _ I. The sin itself that he charges them with — idolatry, that great provocation which they were so notoriously guilty of. 1. They frequented the places of idol-worship (Jeremiah 2:20): “Upon every high hill and under every green tree, in the high places and the groves, such as the heathen had a foolish fondness and veneration for, thou wanderest, first to one and then to another, like one unsettled, and still uneasy and unsatisfied; but in all playing the harlot,” worshipping false gods, which is spiritual whoredom, and was commonly accompanied with corporal whoredom too. Note, Those that leave God wander endlessly, and a vagrant lust is insatiable. 2. They made images for themselves, and gave divine honour to them (Jeremiah 2:26, Jeremiah 2:27); not only the common people, but even the kings and princes, who should have restrained the people from doing ill, and the priests and prophets, who should have taught them to do well, were themselves so wretchedly sottish and stupid, and under the power of such a strong delusion, as to say to a stock,Thou art my father (that is, Thou art my god, the author of my being, to whom I owe duty and on whom I have a dependence),” and to a stone, to an idol made of stone, “Thou hast begotten me, or brought me forth; therefore protect me, provide for me, and bring me up.” What greater affront could men put upon God, who is our Father that has made us? It was a downright disowning of their obligations to him. What greater affront could men put upon themselves and their own reason than to acknowledge that which is in itself absurd and impossible, and, by making stocks and stones their parents, to make themselves no better than stocks and stones? When these were first made the objects of worship they were supposed to be animated by some celestial power or spirit; but by degrees the thought of this was lost, and so vain did idolaters become in their imagination, even the princes and priests themselves, that the very idol, though made of wood and stone, was supposed to be their father, and adored accordingly. 3. They multiplied these dunghill deities endlessly (Jeremiah 2:28): According to the number of thy cities are thy gods, O Judah! When they had forsaken that God who is one, and all-sufficient for all, (1.) They were not satisfied with any gods they had, but still desired more, that idolatry being in this respect of the same nature with covetousness, which is spiritual idolatry (for the more men have the more they would have), which is a plain evidence that what men make an idol of they find to be insufficient and unsatisfying, and that it cannot make the comers thereunto perfect. (2.) They could not agree in the same god. Having left the centre of unity, they fell into endless discord; one city fancied one deity and another another, and each was anxious to have one of its own to be near them and to take special care of them. Thus did they in vain seek that in many gods which is to be found in one God only.

_ _ II. The proof of this. No witnesses need be called; it is proved by the notorious evidence of the facts. 1. They went about to deny it, and were ready to plead, Not guilty. They pretended that they would acquit themselves from this guilt, they washed themselves with nitre, and took much soap, offered many things in excuse and extenuation of it, Jeremiah 2:22. They pretended that they did not worship these as gods, but as demons, and mediators between the immortal God and mortal men, or that it was not divine honour that they gave them, but civil respect; thus they sought to evade the convictions of God's word and to screen themselves from the dread of his wrath. Nay, some of them had the impudence to deny the thing itself; they said, I am not polluted, I have not gone after Baalim, Jeremiah 2:23. Because it was done secretly, and industriously concealed (Ezekiel 8:12), they thought it could never be proved upon them, and they had impudence enough to deny it. In this, as in other things, their way was like that of the adulterous woman, that says, I have done no wickedness, Proverbs 30:20. 2. Notwithstanding all their evasions, they are convicted of it and found guilty: “How canst thou deny the fact, and say, I have not gone after Baalim? How canst thou deny the fault, and say, I am not polluted?” The prophet speaks with wonder at their impudence: “How canst thou put on a face to say so, when it is certain?” (1.) “God's omniscience is a witness against thee: Thy iniquity is marked before me, saith the Lord God; it is laid up and hidden, to be produced against thee in the day of judgment, sealed up among his treasures,Deuteronomy 32:34; Job 21:19; Hosea 13:12. “It is imprinted deeply and stained before me;” so some read it. “Though thou endeavour to wash it out, as murderers to get the stain of the blood of the person slain out of their clothes, yet it will never be got out.” God's eye is upon it, and we are sure that his judgment is according to truth. (2.) “Thy own conscience is a witness against thee. See thy way in the valley” (they had worshipped idols, not only on the high hills, but in the valleys, Isaiah 57:5, Isaiah 57:6), in the valley over-against Beth-peor (so some), where they worshipped Baal-peor (Deuteronomy 34:6, Numbers 25:3), as if the prophet looked as far back as the iniquity of Peor; but, if it mean any particular valley, surely it is the valley of the son of Hinnom, for that was the place where they sacrificed their children to Moloch and which therefore witnessed against them more than any other: “look into that valley, and thou canst not but know what thou hast done.

_ _ III. The aggravations of this sin with which they are charged, which made it exceedingly sinful.

_ _ 1. God had done great things for them, and yet they revolted from him and rebelled against him (Jeremiah 2:20): Of old time I have broken thy yoke and burst thy bonds; this refers to the bringing of them out of the land of Egypt and the house of bondage, which they would not remember (Jeremiah 2:6), but God did; for, when he told them that they should have no other gods before him, he prefixed this as a reason: I am the Lord thy God that brought thee out of the land of Egypt! These bonds of theirs which God had loosed should have bound them for ever to him; but they had ungratefully broken the bonds of duty to that God who had broken the bonds of their slavery.

_ _ 2. They had promised fair, but had not made good their promise: “Thou saidst, I will not transgress; then, when the mercy of thy deliverance was fresh, thou wast so sensible of it that thou wast willing to lay thyself under the most sacred ties to continue faithful to thy God and never to forsake him.” Then they said, Nay, but we will serve the Lord, Joshua 24:21. How often have we said that we would not transgress, we would not offend any more, and yet we have started aside, like a deceitful bow, and repeated and multiplied our transgressions!

_ _ 3. They had wretchedly degenerated from what they were when God first formed them into a people (Jeremiah 2:21). I had planted thee a noble vine. The constitution of their government both in church and state was excellent, their laws were righteous, and all the ordinances instructive and very significant; and a generation of good men there was among them when they first settled in Canaan. Israel served the Lord, and kept close to him all the days of Joshua, and the elders that out-lived Joshua, Joshua 24:31. They were then wholly a right seed, likely to replenish the vineyard they were planted in with choice vines. But it proved otherwise; they very next generation knew not the Lord, nor the works which he had done (Judges 2:10), and so they were worse and worse till they became the degenerate plants of a strange vine. They were now the reverse of what they were at first. Their constitution was quite broken, and there was nothing in them of that good which one might have expected from a people so happily formed, nothing of the purity and piety of their ancestors. Their vine is as the vine of Sodom, Deuteronomy 32:32. This may fitly be applied to the nature of man; it was planted by its great author a noble vine, a right seed (God made man upright); but it is so universally corrupt that it has become the degenerate plant of a strange vine, that bears gall and wormwood, and it is so to God, it is highly distasteful and offensive to him.

_ _ 4. They were violent and eager in the pursuit of their idolatries, doted on their idols, and were fond of new ones, and they would not be restrained form them either by the word of God or by his providence, so strong was the impetus with which they were carried out after this sin. They are here compared to a swift dromedary traversing her ways, a female of that species of creatures hunting about for a male (Jeremiah 2:23), and, to the same purport, a wild ass used to the wilderness (Jeremiah 2:24), not tamed by labour, and therefore very wanton, snuffing up the wind at her pleasure when she comes near the he-ass, and on such an occasion who can turn her away? Who can hinder her from that which she lusts after? Those that seek her then will not weary themselves for her, for they know it is to no purpose; but will have a little patience till she is big with young, till that month comes which is the last of the months that she fulfils (Job 39:2), when she is heavy and unwieldy, and then they shall find her, and she cannot out-run them. Note, (1.) Eager lust is a brutish thing, and those that will not be turned away from the gratifying and indulging of it by reason, and conscience, and honour, are to be reckoned as brute-beasts and no better, such as were born, and still are, like the wild ass's colt; let them not be looked upon as rational creatures. (2.) Idolatry is strangely intoxicating, and those that are addicted to it will with great difficulty be cured of it. That lust is as headstrong as any. (3.) There are some so violently set upon the prosecution of their lusts that it is to no purpose to attempt to give check to them: those that do so weary themselves in vain. Ephraim is joined to idols; let him alone. (4.) The time will come when the most fierce will be tamed and the most wanton will be manageable; when distress and anguish come upon them, then their ears will be open to discipline, that is the month in which you may find them, Psalms 141:5, Psalms 141:6.

_ _ 5. They were obstinate in their sin, and, as they could not be restrained, so they would not be reformed, Jeremiah 2:25. Here is, (1.) Fair warning given them of the ruin that this wicked course of life would certainly bring them to at last, with a caution therefore not to persist in it, but to break off from it. He would certainly bring them into a miserable captivity, when their feet should be unshod, and they should be forced to travel barefoot, and when they would be denied fair water by their oppressors, so that their throat should be dried with thirst; this will be in the end hereof. Those that affect strange gods, and strange ways of worship, will justly be made prisoners to a strange king in a strange land. “Take up in time therefore; thy running after thy idols will run the shoes off thy feet, and thy panting after them will bring thy throat to thirst; withhold therefore thy foot from these violent pursuits, and thy throat from these violent desires.” One would think that it should effectually check us in the career of sin to consider what it will bring us to at last. (2.) Their rejecting this fair warning. They said to those that would have persuaded them to repent and reform, “There is no hope; no, never expect to work upon us, or prevail with us to cast away our idols, for we have loved strangers, and after them we will go; we are resolved we will, and therefore trouble not yourselves nor us any more with your admonitions; it is to no purpose. There is no hope that we should ever break the corrupt habit and disposition we have got, and therefore we may as well yield to it as go about to get the mastery of it.” Note, Their case is very miserable who have brought themselves to such a pass that their corruptions triumph over their convictions; they know they should reform, but own they cannot, and therefore resolve they will not. But, as we must not despair of the mercy of God, but believe that sufficient for the pardon of our sins, though ever so heinous, if we repent and sue for that mercy, so neither must we despair of the grace of God, but believe that able to subdue our corruptions, though ever so strong, if we pray for and improve that grace. A man must never say There is no hope, as long as he is on this side hell.

_ _ 6. They had shamed themselves by their sin, in putting confidence in that which would certainly deceive them in the day of their distress, and putting him away that would have helped them, Jeremiah 2:26-28. As the thief is ashamed when, notwithstanding all his arts and tricks to conceal his theft, he is found, and brought to punishment, so are the house of Israel ashamed, not with a penitent shame for the sin they had been guilty of, but with a penal shame for the disappointment they met with in that sin. They will be ashamed when they find, (1.) That they are forced to cry to the God whom they had put contempt upon. In their prosperity they had turned the back to God and not the face; they had slighted him, acted as if they had forgotten him, or did what they could to forget him, would not look towards him, but looked another way; they went from him as fast and as far as they could; but in the time of their trouble they will find no satisfaction but in applying to him; then they will say, Arise, and save us. Their fathers had many a time taken this shame to themselves (Judges 3:9, Judges 4:3, Judges 10:10), yet they would not be persuaded to cleave to God, that they might come to him in their trouble with the more confidence. (2.) That they have no relief from the gods they have made their court to. They will be ashamed when they perceive that the gods they have made cannot serve them, and that the God who made them will not serve them. To bring them to this shame, if so be they might hereby be brought to repentance, they are here sent to the gods whom they served, Judges 10:14. They cried to God, Arise, and save us. God says of the idols, “Let them arise, and save thee, for thou hast no reason to expect that I should Let them arise, if they can, from the places where they are fixed; let them try whether they can save thee: but thou wilt be ashamed when thou findest that they can do thee no good, for, though thou hadst a god for every city, yet thy cities are burnt without inhabitant,Jeremiah 2:15. Thus it is the folly of sinners to please themselves with that which will certainly be their grief, and pride themselves in that which will certainly be their shame.

John Wesley's Explanatory Notes

Jeremiah 2:20

Broken — The bondage and tyranny that thou wert under in old time in Egypt, as also divers times besides. Tree — Under these shades idolaters thought there lay some hidden deity. Wanderest — The word properly signifies, making hast from one tree to another, or from one idol to another. Playing — Committing idolatry, which is a spiritual harlotry, Jeremiah 3:1-2.

Geneva Bible Translation Notes

Jeremiah 2:20

For of old time I have broken thy yoke, [and] burst thy bands; and thou saidst, (f) I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.

(f) When I delivered you out of Egypt, (Exodus 19:8; Deuteronomy 5:27; Joshua 24:16; Ezra 10:12; Hebrews 8:6).

Cross-Reference Topical ResearchStrong's Concordance
For of:

Jeremiah 30:8 For it shall come to pass in that day, saith the LORD of hosts, [that] I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:
Exodus 3:8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
Leviticus 26:13 I [am] the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.
Deuteronomy 4:20 But the LORD hath taken you, and brought you forth out of the iron furnace, [even] out of Egypt, to be unto him a people of inheritance, as [ye are] this day.
Deuteronomy 4:34 Or hath God assayed to go [and] take him a nation from the midst of [another] nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes?
Deuteronomy 15:15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day.
Isaiah 9:4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
Isaiah 10:27 And it shall come to pass in that day, [that] his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing.
Isaiah 14:25 That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders.
Nahum 1:13 For now will I break his yoke from off thee, and will burst thy bonds in sunder.

and thou saidst:

Exodus 19:8 And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD.
Exodus 24:3 And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.
Deuteronomy 5:27 Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear [it], and do [it].
Deuteronomy 26:17 Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice:
Joshua 1:16 And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go.
Joshua 24:16-24 And the people answered and said, God forbid that we should forsake the LORD, to serve other gods; ... And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey.
1 Samuel 12:10 And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.

or, serve

when upon:

Jeremiah 3:6 The LORD said also unto me in the days of Josiah the king, Hast thou seen [that] which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot.
Deuteronomy 12:2 Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree:
1 Kings 12:32 And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.
Psalms 78:58 For they provoked him to anger with their high places, and moved him to jealousy with their graven images.
Isaiah 57:5-7 Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks? ... Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.
Ezekiel 16:24-25 [That] thou hast also built unto thee an eminent place, and hast made thee an high place in every street. ... Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.
Ezekiel 16:31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;
Ezekiel 20:28 [For] when I had brought them into the land, [for] the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings.


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.
Jeremiah 3:6-8 The LORD said also unto me in the days of Josiah the king, Hast thou seen [that] which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. ... And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.
Exodus 34:14-16 For thou shalt worship no other god: for the LORD, whose name [is] Jealous, [is] a jealous God: ... And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.
Deuteronomy 12:2 Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree:
Isaiah 1:21 How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.
Ezekiel 16:15-16 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. ... And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: [the like things] shall not come, neither shall it be [so].
Ezekiel 16:28 Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.
Ezekiel 16:41 And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.
Ezekiel 23:5 And Aholah played the harlot when she was mine; and she doted on her lovers, on the Assyrians [her] neighbours,
Hosea 2:5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give [me] my bread and my water, my wool and my flax, mine oil and my drink.
Hosea 3:3 And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for [another] man: so [will] I also [be] for thee.
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Ex 3:8; 19:8; 24:3; 34:14. Lv 26:13. Dt 4:20, 34; 5:27; 12:2; 15:15; 26:17. Jsh 1:16; 24:16. 1S 12:10. 1K 12:32. Ps 78:58. Is 1:21; 9:4; 10:27; 14:25; 57:5. Jr 3:1, 6; 30:8. Ezk 16:15, 24, 28, 31, 41; 20:28; 23:5. Ho 2:5; 3:3. Na 1:13.

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