Jeremiah 13:7
Jeremiah 13:7 in Multiple Translations
So I went to Perath and dug up the loincloth, and I took it from the place where I had hidden it. But now it was ruined—of no use at all.
Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.
Then I went to the Euphrates, and digged, and took the girdle from the place where I had hid it; and, behold, the girdle was marred, it was profitable for nothing.
So I went to Parah and, uncovering the hole, took the band from the place where I had put it away: and the band was damaged and of no use for anything.
I went to Perath and dug up the loincloth, and removed it from where I'd hidden it. Obviously it was ruined—completely useless.
Then went I to Perath, and digged, and tooke the girdle from the place where I had hid it, and behold, the girdle was corrupt, and was profitable for nothing.
and I go to Phrat, and dig, and take the girdle from the place where I had hid it; and lo, the girdle hath been marred, it is not profitable for anything.
Then I went to the Euphrates, and dug, and took the belt from the place where I had hidden it; and behold, the belt was ruined. It was profitable for nothing.
Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and behold, the girdle was marred, it was profitable for nothing.
And I went to the Euphrates, and digged, and took the girdle out of the place where I had hid it: and behold the girdle was rotten, so that it was fit for no use.
So I went to the Perath Stream and dug out the waistcloth from the crevice/hole in which I had hidden it. But it was ruined, and useless.
Berean Amplified Bible — Jeremiah 13:7
BAB
Word Study
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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Jeremiah 13:7 Interlinear (Deep Study)
BIB
HEB
וָ/אֵלֵ֣ךְ
פְּרָ֔תָ/ה
וָ/אֶחְפֹּ֗ר
וָֽ/אֶקַּח֙
אֶת
הָ֣/אֵז֔וֹר
מִן
הַ/מָּק֖וֹם
אֲשֶׁר
טְמַנְתִּ֣י/ו
שָׁ֑מָּ/ה
וְ/הִנֵּה֙
נִשְׁחַ֣ת
הָ/אֵז֔וֹר
לֹ֥א
יִצְלַ֖ח
לַ/כֹּֽל
וָ/אֵלֵ֣ךְ
yâlak
H3212
to walk
Conj | V-Qal-ConsecImperf-1cs
פְּרָ֔תָ/ה
Pᵉrâth
H6578
Euphrates
N-proper | Suff
וָ/אֶחְפֹּ֗ר
châphar
H2658
to search
Conj | V-Qal-ConsecImperf-1cs
וָֽ/אֶקַּח֙
lâqach
H3947
to take
Conj | V-Qal-ConsecImperf-1cs
אֶת
ʼêth
H853
Obj.
DirObjM
הָ֣/אֵז֔וֹר
ʼêzôwr
H232
girdle
Art | N-ms
מִן
min
H4480
from
Prep
הַ/מָּק֖וֹם
mâqôwm
H4725
place
Art | N-ms
אֲשֶׁר
ʼăsher
H834
which
Rel
טְמַנְתִּ֣י/ו
ṭâman
H2934
to hide
V-Qal-Perf-1cs | Suff
שָׁ֑מָּ/ה
shâm
H8033
there
Adv | Suff
וְ/הִנֵּה֙
hinnêh
H2009
behold
Conj | Part
נִשְׁחַ֣ת
shâchath
H7843
to ruin
V-Niphal-Perf-3ms
הָ/אֵז֔וֹר
ʼêzôwr
H232
girdle
Art | N-ms
לֹ֥א
lôʼ
H3808
not
Part
יִצְלַ֖ח
tsâlach
H6743
to rush
V-Qal-Imperf-3ms
לַ/כֹּֽל
kôl
H3605
all
Prep | N-ms
Hebrew Word Study
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Hebrew Word Reference — Jeremiah 13:7
וָ/אֵלֵ֣ךְ
yâlak
H3212
"to walk"
Conj | V-Qal-ConsecImperf-1cs
To walk or go, this verb means to move from one place to another, used literally or figuratively, as in to live or die, or to lead someone.
Definition: 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Hiphil) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 936 OT verses. KJV: [idiom] again, away, bear, bring, carry (away), come (away), depart, flow, [phrase] follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, [phrase] pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, [idiom] be weak. See also: Genesis 3:14; Exodus 5:8; Deuteronomy 28:14.
פְּרָ֔תָ/ה
Pᵉrâth
H6578
"Euphrates"
N-proper | Suff
The Euphrates River is the largest and longest in western Asia, flowing from the Armenian mountains to the Persian Gulf. It symbolizes fruitfulness and is mentioned in the Bible as a significant landmark.
Definition: § Euphrates = "fruitfulness" the largest and longest river of western Asia; rises from two chief sources in the Armenian mountains and flows into the Persian Gulf
Usage: Occurs in 19 OT verses. KJV: Euphrates. See also: Genesis 2:14; 1 Chronicles 18:3; Jeremiah 13:4.
וָ/אֶחְפֹּ֗ר
châphar
H2658
"to search"
Conj | V-Qal-ConsecImperf-1cs
The Hebrew word châphar means to search or dig, often used to describe seeking something deeply. In Psalm 139:1, David asks God to search him, knowing God already knows everything. It implies a thorough examination.
Definition: 1) to dig, search for 1a) (Qal) 1a1) to dig 1a2) to search, search out, explore
Usage: Occurs in 21 OT verses. KJV: dig, paw, search out, seek. See also: Genesis 21:30; Deuteronomy 23:14; Psalms 7:16.
וָֽ/אֶקַּח֙
lâqach
H3947
"to take"
Conj | V-Qal-ConsecImperf-1cs
This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.
Definition: : take 1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away 1a) (Qal) 1a1) to take, take in the hand 1a2) to take and carry along 1a3) to take from, take out of, take, carry away, take away 1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept 1a5) to take up or upon, put upon 1a6) to fetch 1a7) to take, lead, conduct 1a8) to take, capture, seize 1a9) to take, carry off 1a10) to take (vengeance) 1b) (Niphal) 1b1) to be captured 1b2) to be taken away, be removed 1b3) to be taken, brought unto 1c) (Pual) 1c1) to be taken from or out of 1c2) to be stolen from 1c3) to be taken captive 1c4) to be taken away, be removed 1d) (Hophal) 1d1) to be taken unto, be brought unto 1d2) to be taken out of 1d3) to be taken away 1e) (Hithpael) 1e1) to take hold of oneself 1e2) to flash about (of lightning)
Usage: Occurs in 909 OT verses. KJV: accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win. See also: Genesis 2:15; Genesis 34:17; Exodus 30:23.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
הָ֣/אֵז֔וֹר
ʼêzôwr
H232
"girdle"
Art | N-ms
A girdle or belt, often used figuratively to represent God's power or faithfulness, such as in the prophet Isaiah's description of God's strength. It can also refer to a physical waistband or sash.
Definition: 1) waist-cloth, the innermost piece of clothing 1a) of God's power over kings (fig.) 1b) of faithfulness (metaph) 2) waistband
Usage: Occurs in 12 OT verses. KJV: girdle. See also: 2 Kings 1:8; Jeremiah 13:4; Isaiah 5:27.
מִן
min
H4480
"from"
Prep
This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.
Definition: prep 1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than 1a) from (expressing separation), off, on the side of 1b) out of 1b1) (with verbs of proceeding, removing, expelling) 1b2) (of material from which something is made) 1b3) (of source or origin) 1c) out of, some of, from (partitively) 1d) from, since, after (of time) 1e) than, more than (in comparison) 1f) from...even to, both...and, either...or 1g) than, more than, too much for (in comparisons) 1h) from, on account of, through, because (with infinitive) conj 2) that Aramaic equivalent: min (מִן־ "from" H4481)
Usage: Occurs in 1094 OT verses. KJV: above, after, among, at, because of, by (reason of), from (among), in, [idiom] neither, [idiom] nor, (out) of, over, since, [idiom] then, through, [idiom] whether, with. See also: Genesis 2:6; Exodus 16:32; Leviticus 14:26.
הַ/מָּק֖וֹם
mâqôwm
H4725
"place"
Art | N-ms
Maqom means a place or location, like a city or a region. It can also refer to a condition of the body or mind. This term is used to describe a wide range of locations and situations.
Definition: 1) standing place, place 1a) standing place, station, post, office 1b) place, place of human abode 1c) city, land, region 1d) place, locality, spot 1e) space, room, distance 1f) region, quarter, direction 1g) give place to, instead of
Usage: Occurs in 379 OT verses. KJV: country, [idiom] home, [idiom] open, place, room, space, [idiom] whither(-soever). See also: Genesis 1:9; Deuteronomy 12:3; 1 Kings 20:24.
אֲשֶׁר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
טְמַנְתִּ֣י/ו
ṭâman
H2934
"to hide"
V-Qal-Perf-1cs | Suff
In the Bible, this word means to hide or conceal something, often secretly, as in Joshua. It can also mean to bury or lay something aside, out of sight or knowledge.
Definition: 1) to hide, conceal, bury 1a) (Qal) 1a1) to hide 1a2) hiding, concealing, secretly laying (participle) 1a3) darkness (participle) 1b) (Niphal) to hide oneself 1c) (Hiphil) to hide
Usage: Occurs in 29 OT verses. KJV: hide, lay privily, in secret. See also: Genesis 35:4; Psalms 35:7; Psalms 9:16.
שָׁ֑מָּ/ה
shâm
H8033
"there"
Adv | Suff
The Hebrew word sham means there or then, often used to describe a location or point in time. It can also mean thither or thence, indicating movement or direction. This word is used frequently in the Bible to provide context and clarify the setting of a story.
Definition: 1) there, thither 1a) there 1b) thither (after verbs of motion) 1c) from there, thence 1d) then (as an adverb of time) Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
Usage: Occurs in 732 OT verses. KJV: in it, [phrase] thence, there (-in, [phrase] of, [phrase] out), [phrase] thither, [phrase] whither. See also: Genesis 2:8; Exodus 21:33; Deuteronomy 19:4.
וְ/הִנֵּה֙
hinnêh
H2009
"behold"
Conj | Part
This Hebrew word is an expression that means 'behold' or 'look', often used to draw attention to something. It appears in Genesis and Isaiah, and is translated as 'behold' or 'lo' in the KJV.
Definition: behold, lo, see, if
Usage: Occurs in 799 OT verses. KJV: behold, lo, see. See also: Genesis 1:29; Genesis 42:35; Deuteronomy 19:18.
נִשְׁחַ֣ת
shâchath
H7843
"to ruin"
V-Niphal-Perf-3ms
This verb means to ruin or destroy something, and it is used in various forms throughout the Bible to describe corruption and decay.
Definition: 1) to destroy, corrupt, go to ruin, decay 1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted 1b) (Piel) 1b1) to spoil, ruin 1b2) to pervert, corrupt, deal corruptly (morally) 1c) (Hiphil) 1c1) to spoil, ruin, destroy 1c2) to pervert, corrupt (morally) 1c3) destroyer (participle) 1d) (Hophal) spoiled, ruined (participle) Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
Usage: Occurs in 136 OT verses. KJV: batter, cast off, corrupt(-er, thing), destroy(-er, -uction), lose, mar, perish, spill, spoiler, [idiom] utterly, waste(-r). See also: Genesis 6:11; Psalms 14:1; Psalms 53:2.
הָ/אֵז֔וֹר
ʼêzôwr
H232
"girdle"
Art | N-ms
A girdle or belt, often used figuratively to represent God's power or faithfulness, such as in the prophet Isaiah's description of God's strength. It can also refer to a physical waistband or sash.
Definition: 1) waist-cloth, the innermost piece of clothing 1a) of God's power over kings (fig.) 1b) of faithfulness (metaph) 2) waistband
Usage: Occurs in 12 OT verses. KJV: girdle. See also: 2 Kings 1:8; Jeremiah 13:4; Isaiah 5:27.
לֹ֥א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
יִצְלַ֖ח
tsâlach
H6743
"to rush"
V-Qal-Imperf-3ms
To prosper or succeed, as seen in the story of Joseph in Genesis, who rose to power in Egypt. This Hebrew word means to push forward and make progress. It is used to describe success and prosperity.
Definition: (Qal) to rush
Usage: Occurs in 64 OT verses. KJV: break out, come (mightily), go over, be good, be meet, be profitable, (cause to, effect, make to, send) prosper(-ity, -ous, -ously). See also: Genesis 24:21; 2 Chronicles 26:5; Psalms 1:3.
לַ/כֹּֽל
kôl
H3605
"all"
Prep | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
Study Notes — Jeremiah 13:7
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 13:7 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 13:7
- Jamieson-Fausset-Brown on Jeremiah 13:7
- Matthew Poole's Commentary on Jeremiah 13:7
- Trapp's Commentary on Jeremiah 13:7
- Ellicott's Commentary on Jeremiah 13:7
- Adam Clarke's Commentary on Jeremiah 13:7
- Cambridge Bible on Jeremiah 13:7
- Whedon's Commentary on Jeremiah 13:7
- Sermons on Jeremiah 13:7
Context — The Linen Loincloth
5So I went and hid it at Perath, as the LORD had commanded me.
6Many days later the LORD said to me, “Arise, go to Perath, and get the loincloth that I commanded you to hide there.”
7So I went to Perath and dug up the loincloth, and I took it from the place where I had hidden it. But now it was ruined—of no use at all.
8Then the word of the LORD came to me: 9“This is what the LORD says: In the same way I will ruin the pride of Judah and the great pride of Jerusalem.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 3:12 | All have turned away, they have together become worthless; there is no one who does good, not even one.” |
| 2 | Isaiah 64:6 | Each of us has become like something unclean, and all our righteous acts are like filthy rags; we all wither like a leaf, and our iniquities carry us away like the wind. |
| 3 | Jeremiah 13:10 | These evil people, who refuse to listen to My words, who follow the stubbornness of their own hearts, and who go after other gods to serve and worship them, they will be like this loincloth—of no use at all. |
| 4 | Luke 14:34–35 | Salt is good, but if the salt loses its savor, with what will it be seasoned? It is fit neither for the soil nor for the manure pile, and it is thrown out. He who has ears to hear, let him hear.” |
| 5 | Zechariah 3:3–4 | Now Joshua was dressed in filthy garments as he stood before the angel. So the angel said to those standing before him, “Take off his filthy clothes!” Then he said to Joshua, “See, I have removed your iniquity, and I will clothe you with splendid robes.” |
| 6 | Philemon 1:11 | Formerly he was useless to you, but now he has become useful both to you and to me. |
| 7 | Jeremiah 24:1–8 | After Nebuchadnezzar king of Babylon had carried away Jeconiah son of Jehoiakim king of Judah, as well as the officials of Judah and the craftsmen and metalsmiths from Jerusalem, and had brought them to Babylon, the LORD showed me two baskets of figs placed in front of the temple of the LORD. One basket had very good figs, like those that ripen early, but the other basket contained very poor figs, so bad they could not be eaten. “Jeremiah,” the LORD asked, “what do you see?” “Figs!” I replied. “The good figs are very good, but the bad figs are very bad, so bad they cannot be eaten.” Then the word of the LORD came to me, saying, “This is what the LORD, the God of Israel, says: ‘Like these good figs, so I regard as good the exiles from Judah, whom I have sent away from this place to the land of the Chaldeans. I will keep My eyes on them for good and will return them to this land. I will build them up and not tear them down; I will plant them and not uproot them. I will give them a heart to know Me, that I am the LORD. They will be My people, and I will be their God, for they will return to Me with all their heart. But like the bad figs, so bad they cannot be eaten,’ says the LORD, ‘so will I deal with Zedekiah king of Judah, his officials, and the remnant of Jerusalem—those remaining in this land and those living in the land of Egypt. |
| 8 | Ezekiel 15:3–5 | Can wood be taken from it to make something useful? Or can one make from it a peg on which to hang utensils? No, it is cast into the fire for fuel. The fire devours both ends, and the middle is charred. Can it be useful for anything? Even when it was whole, it could not be made useful. How much less can it ever be useful when the fire has consumed it and charred it! |
Jeremiah 13:7 Summary
In Jeremiah 13:7, the prophet Jeremiah retrieves a loincloth he had hidden, only to find it ruined and useless. This event is a symbol of God's judgment on Israel's sin, much like the story of the prodigal son in Luke 15:11-32, who squandered his inheritance and returned home in a state of ruin. Just as the loincloth was once useful but became worthless, our lives can become useless to God when we disobey Him, as seen in Romans 6:20-23. By looking at this verse, we can learn the importance of obedience and repentance, as taught in 1 John 1:9 and Matthew 4:17.
Frequently Asked Questions
What is the symbolic meaning of the loincloth in Jeremiah 13:7?
The loincloth represents the nation of Israel, and its ruin symbolizes God's judgment on their sin, as seen in Jeremiah 13:9-10, which compares it to the pride of Judah and Jerusalem, much like the pride and idolatry condemned in Ezekiel 16:1-63 and Hosea 11:1-12.
Why did God command Jeremiah to hide and then retrieve the loincloth?
God commanded Jeremiah to hide and then retrieve the loincloth to illustrate the consequences of Israel's disobedience, as stated in Deuteronomy 28:1-68, which outlines the blessings for obedience and the curses for disobedience, and to demonstrate His sovereignty over all things, as declared in Isaiah 46:10.
What does the condition of the loincloth represent in Jeremiah 13:7?
The ruined loincloth represents the worthless and useless state of Israel due to their sin and rebellion against God, much like the condition of the fig tree in Luke 13:6-9, which was barren and worthy of being cut down.
How does Jeremiah 13:7 relate to the broader message of the book of Jeremiah?
Jeremiah 13:7 is part of a larger narrative of God's judgment and call to repentance, as seen in Jeremiah 18:1-23, which uses the potter's house to illustrate God's power to shape and reshape His people, and Jeremiah 25:1-38, which declares God's judgment on the nations, including Israel.
Reflection Questions
- What are the 'hidden' areas of my life where I may be harboring sin or disobedience, and how can I surrender them to God?
- In what ways can I, like Jeremiah, obediently follow God's commands, even when they seem strange or difficult to understand, as in 1 Samuel 15:1-23, where Saul's disobedience had severe consequences?
- How can I apply the lesson of the ruined loincloth to my own life, recognizing the consequences of sin and the importance of repentance, as taught in 2 Chronicles 7:14 and Acts 3:19?
- What are some ways I can examine my own heart and life to ensure I am not harboring pride or idolatry, as condemned in Proverbs 16:18 and 1 John 5:21?
Gill's Exposition on Jeremiah 13:7
Then I went to Euphrates,.... In a vision; this is the second journey, of which [See comments on Jeremiah 13:5], and digged; the hole, in process of time, being stopped up with soil or sand, that
Jamieson-Fausset-Brown on Jeremiah 13:7
Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing. No JFB commentary on these verses.
Matthew Poole's Commentary on Jeremiah 13:7
Whether the prophet really made such a journey, or all this was but a vision, is very uncertain. When he came to the place, or in his vision, he thought, when he came to the place, that he saw all the girdle rotted; and good for nothing but to be thrown upon a dunghill.
Trapp's Commentary on Jeremiah 13:7
Jeremiah 13:7 Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.Ver. 7. Then I went to Euphrates.] See on Jeremiah 13:4. Those that are for an actual journey allege that Jeremiah might do this without danger in the days of Jehoiakim, who was the King of Babylon’ s vassal, and paid him tribute. And, behold, the girdle was rotted, it was profitable for nothing.] This showed that the Jews should in that country lie rotting, as it were, in baseness, and servility, and sin together many years, so that God might justly have left them there still in misery, as a man leaves his rotten girdle to become dung.
Ellicott's Commentary on Jeremiah 13:7
(7) The girdle was marred.—The symbolism is explained in Jeremiah 13:9. The girdle stained, decayed, worthless, was a parable of the state of Judah after the exile, stripped of all its outward greatness, losing the place which it had once occupied among the nations of the earth.
Adam Clarke's Commentary on Jeremiah 13:7
Verse 7. And behold, the girdle was marred; it was profitable for nothing.] This symbolically represented the state of the Jews: they were corrupt and abominable; and God, by sending them into captivity, "marred the pride of Judah, and the great pride of Jerusalem," Jeremiah 13:9.
Cambridge Bible on Jeremiah 13:7
Ch. Jeremiah 13:1-11. The acted symbol of the linen girdle This ch. consists of five sections, quite independent of one another. The first two are in poetic prose, and the remaining in Ḳ ?inah metre. Three questions arise in respect to this first section: (i) Does it relate a real transaction or a vision? (ii) What is the application of the symbol? (iii) To what date may we refer it? As regards (i) we may state that Du. rejects with scorn the passage, as non-Jeremianic, considering it as childish, and as a later insertion. Most commentators, however, refuse to accept this view. If we accept the view that the transaction was real, where was it carried out?
Some think that the Heb. Pìrath, rendered elsewhere Euphrates (though generally “the river” is prefixed to it), may have here meant Parah (Joshua 18:23), now Wady Fara, a town in a rocky valley three miles N.E. of Anathoth, chosen by Jeremiah for this purpose because its name suggested that of the actual river. Gi. and Erbt, however, understand Euphrates, the latter making the prophet perform the double journey (one of 300 or 400 miles) with the aim of enforcing by act what he had failed to do by his words. But it is more natural to consider that the transaction was of a subjective character, taking place in the prophet’s mind only, and then announced by him as a picturesque method of illustrating the truth which he sought to bring home. As regards (ii), Judah shall be humiliated by exile. She has been in closest intimacy with her God, but, owing to her becoming corrupt in religion and morality, He has been compelled to cast her off. See on Jeremiah 13:9-11. As to (iii) we may place the date early in Jeremiah’s ministry, seeing that idolatrous corruption was already at that time in vigorous being. It is, however, by no means impossible that the date may fall within Jehoiakim’s reign. The section may be subdivided as follows.
(i) Jeremiah 13:1-7. The prophet, in obedience to the Lord’s command, procures, in vision or reality, a linen waist-cloth, which has not yet been washed, and after wearing it a while, covers it up in a rocky cavity on the banks of Euphrates, and after a long interval, returns thither, digs it out, and finds that it is spoilt and useless. (ii) Jeremiah 13:8-11. The meaning of the symbol. The self-esteem of the nation shall be crushed, because of their idolatrous ways. As a waist-cloth clings to the person of the wearer, so had Jehovah given Israel the glorious position of close and constant attachment to Himself, but they had utterly slighted the honour.
Whedon's Commentary on Jeremiah 13:7
7. Digged — Showing that Jeremiah had filled in with gravel or earth above the girdle, and so concealed it.
Sermons on Jeremiah 13:7
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A Cogent Call to Indigenous Missions by Paul Washer | In this sermon, the preacher shares a personal story about a hypothetical situation in first century Christianity. He talks about an elder who is thrown into prison by the Roman gu |
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(Ephesians) the Incomparable Wonder of Being a Christian by Jeff Noblit | In this sermon, the preacher emphasizes the importance of spreading the Gospel and following Jesus' example. He highlights the three elements involved in accepting the Gospel: unde |
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Falling Short of Your Mandate by Art Katz | In this sermon, the speaker reflects on the verse from Corinthians where Paul asks why believers walk as mere men. The speaker expresses disappointment in the lack of visible evide |
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Homily 37 on the Acts of the Apostles by St. John Chrysostom | John Chrysostom preaches on the journey of Paul and his companions through various cities, emphasizing Paul's dedication to sharing the Gospel with both Jews and Gentiles. Despite |
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Prayer Sighs by A.W. Pink | Greek Word Studies for an aid_number 36031 preaches on the concept of becoming useless, as described by the Greek word 'achreioo', meaning to make unprofitable or morally corrupt. |
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The True Vine by Steve Hulshizer | Steve Hulshizer preaches about the fallen nature of man since Adam's rebellion, leading to a lineage tainted by sin and incapable of producing anything pleasing to God. Despite God |
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A Craving for the Presence of the Lord by David Wilkerson | In this sermon, the pastor emphasizes the importance of being a watchman and warning the body of Christ. He acknowledges that while there will be encouraging messages about communi |