from כָּרַת; a cutting (of the matrimonial bond), i.e. divorce; divorce(-ment).
Transliteration:kᵉrîythûwth
Pronunciation:ker-ee-thooth'
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### Core Meaning & Semantic Range
The Hebrew noun kᵉrîythûwth (`{{H3748}}`) is derived from the verb kārat (`{{H3772}}`), which fundamentally means "to cut, to cut off, to sever." This root is famously used in the idiom "to cut a covenant" (כָּרַת בְּרִית, *kārat bᵉrîyt*), signifying the establishment of a binding agreement. However, when applied to kᵉrîythûwth, the "cutting" takes on the specific meaning of termination or severance. As a feminine noun, kᵉrîythûwth denotes the act or instrument of this severing in a legal context. Its semantic range is highly specialized, referring almost exclusively to "divorce" or, more precisely, "a bill of divorce" or "certificate of divorce." This emphasizes the legal, formal, and definitive nature of the dissolution of a marital bond.
### Biblical Occurrences & Contextual Analysis
The term kᵉrîythûwth (`{{H3748}}`) appears in the Hebrew Bible exclusively within the phrase "bill of divorce" (סֵפֶר כְּרִיתוּת, *sefer kᵉrîythûwth*).
* **Deuteronomy 24:1:** This is the primary passage establishing the legal provision for divorce in ancient Israel. "When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce (סֵפֶר כְּרִיתוּת) and puts it in her hand and sends her out from his house..." This verse outlines the procedure: a man may divorce his wife for "some indecency" (עֶרְוַת דָּבָר, *‘erwat dāḇār*), but it must be formalized by a written document. The precise meaning of "indecency" became a point of significant rabbinic debate in later Jewish tradition (e.g., between the schools of Hillel and Shammai). The requirement of a written document (the *sefer kᵉrîythûwth*) was crucial for the woman's legal status, providing proof of her divorced state and enabling her to remarry without being considered an adulteress.
* **Deuteronomy 24:3:** This verse reiterates the concept within the context of a prohibition: if a divorced woman remarries and is subsequently divorced again or her second husband dies, her first husband is forbidden from remarrying her. The "bill of divorce" (סֵפֶר כְּרִיתוּת) from the first marriage is central to establishing her legal history and the terms of this prohibition.
* **Isaiah 50:1:** Here, kᵉrîythûwth is used metaphorically in a divine rhetorical question: "Thus says the Lord, 'Where is your mother's certificate of divorce (סֵפֶר כְּרִיתוּת) with which I have sent her away? Or to which of My creditors did I sell you? Behold, you were sold for your iniquities, and for your transgressions your mother was sent away.'" God challenges Israel to produce a "bill of divorce," implying that He has *not* formally divorced His people. Their separation is a consequence of their own sin and unfaithfulness, not an arbitrary act of abandonment or legal severing by God. This underscores God's enduring covenant loyalty despite Israel's transgressions.
* **Jeremiah 3:8:** In contrast to Isaiah, Jeremiah uses the metaphor more directly: "And I saw that because faithless Israel had committed adultery, I had sent her away and given her a certificate of divorce (סֵפֶר כְּרִיתוּת); yet her treacherous sister Judah was not afraid, but she also went and played the harlot." This verse depicts God as having "divorced" the northern kingdom of Israel due to her persistent idolatry and spiritual adultery. It is a powerful anthropomorphic expression of the broken covenant relationship, using the legal language of divorce to convey the severity of Israel's unfaithfulness and its dire consequences (exile).
### Related Words & Concepts
* **kārat (`{{H3772}}`):** The verbal root, meaning "to cut, cut off." This etymological connection underscores the definitive and severing nature of divorce as a "cutting off" of a relationship.
* **sefer (`{{H5612}}`):** "Book, scroll, document." The combination sefer kᵉrîythûwth highlights the formal, written, and legal aspect of divorce in ancient Israel. It was not a casual separation but a documented act.
* **‘erwat dāḇār (עֶרְוַת דָּבָר):** The specific grounds for divorce mentioned in [[Deuteronomy 24:1]], usually translated as "some indecency" or "a matter of nakedness." This ambiguous phrase was the subject of much interpretive debate in later Jewish tradition.
* **New Testament Parallels:** In the Greek New Testament, the concept of divorce is discussed using the verb apoluo (`{{G630}}`, "to send away, divorce") and the noun apostasion (`{{G647}}`, "divorce, bill of divorce"). Jesus' teachings on divorce in the Gospels (e.g., [[Matthew 5:31-32]], [[Matthew 19:3-9]], [[Mark 10:2-12]]) directly engage with the Mosaic allowance of kᵉrîythûwth, contrasting it with God's original design for marriage. He explains that Moses permitted divorce "because of your hardness of heart" ([[Matthew 19:8]], [[Mark 10:5]]), indicating it was a concession, not an ideal.
### Theological Significance
The concept of kᵉrîythûwth carries significant theological weight:
* **The Sanctity of Marriage:** The very existence of detailed laws concerning divorce, even if permissive, implicitly affirms marriage as a divinely instituted and sacred bond that should not be lightly dissolved. The requirement of a formal "bill of divorce" underscores its gravity.
* **Protection for the Vulnerable:** While divorce was initiated by the man, the requirement of a written document (`{{H3748}}`) in [[Deuteronomy 24:1]] served as a crucial protection for the divorced woman. It provided her with legal proof of her status, preventing accusations of adultery and enabling her to remarry, thus safeguarding her social and economic standing in a patriarchal society.
* **Covenant Fidelity and Judgment:** The metaphorical use of kᵉrîythûwth in the prophets is profound. In [[Jeremiah 3:8]], God's "divorce" of Israel due to spiritual adultery powerfully illustrates the breaking of the covenant and the resulting judgment. Conversely, [[Isaiah 50:1]] emphasizes God's enduring faithfulness, asserting that He has not arbitrarily "divorced" His people, but their suffering is a consequence of their own sin. These passages highlight God's justice in response to unfaithfulness while simultaneously affirming His ultimate, unwavering commitment to His covenant people.
* **Human Hardness of Heart:** Jesus' teaching on divorce in the New Testament (e.g., [[Matthew 19:8]]) reveals that the Mosaic allowance for kᵉrîythûwth was a concession to human sinfulness and "hardness of heart," not God's original intention for marriage. This underscores the tension between divine ideal and human fallenness.
### Summary
The Hebrew word kᵉrîythûwth (`{{H3748}}`), derived from kārat (`{{H3772}}`, "to cut"), specifically refers to "divorce" or, more precisely, "a bill of divorce." Its primary occurrences in [[Deuteronomy 24:1]] and [[Deuteronomy 24:3]] establish the legal framework for divorce in ancient Israel, requiring a formal written document (*sefer kᵉrîythûwth*) to sever the marital bond. This requirement served as a crucial legal protection for the divorced woman. Theologically, kᵉrîythûwth illuminates the sanctity of marriage, the protective aspects of Mosaic law, and, significantly, the nature of God's covenant relationship with Israel. Through its metaphorical use in prophetic texts like [[Isaiah 50:1]] and [[Jeremiah 3:8]], it vividly portrays the consequences of Israel's unfaithfulness (spiritual adultery) as a breach of covenant, while also affirming God's ultimate fidelity. The concept of kᵉrîythûwth thus provides insight into both ancient legal practices and profound biblical theology concerning human relationships and divine covenant.
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