Jeremias 13
Bob Utley · You Can Understand the Bible
Jeremias 13
CONTEXTUAL INSIGHTS Jeremiah 13:1-14 is a prose passage with two symbolic acts (also note 1 Kings 22; Isaiah 20; Ezekiel 4,5) a ruined linen waistcloth, Jer. 13:1-11 a full clay jar of wine, Jer. 13:12-14 The UBS Handbook For Translators of Jeremiah divides the poetic section (Jer. 13:15-27) into three strophes by content (p. 334). a final urgent warning, Jer. 13:15-17 a word to King Jehoiachin, Jer. 13:18-19 Jerusalem depicted as a "shameless woman," Jer. 13:20-27
Jeremias 13:1-7
13:1-7 This is a prophetic, symbolic act involving an intimate piece of clothing. Similar illustrative acts are common in Ezekiel (i.e. chapters 4,5). We would call them "visual aids" (cf. Jer. 19:1ff; 27:2ff). 13:1 "the Lord said to me" This is a prophetic formula for receiving direct revelation. Notice how often the message from YHWH is noted in this chapter. "Thus the Lord said to me," Jer. 13:1 "the word of the Lord came to me a second time, saying," Jer. 13:3 "the Lord said to me," Jer. 13:6 "the word of the Lord came to me, saying," Jer. 13:8 "thus says the Lord," Jer. 13:9 "thus says the Lord , the God of Israel, Jer. 13:12 "thus says the Lord," Jer. 13:13 This was not Jeremiah's message! SPECIAL TOPIC: WAYS OF REVELATION ▣ "Go and buy. . .and put it around. . .but do not put. . ." These VERBALS are translated as IMPERATIVES (cf. Jer. 13:4,6) in English, but in Hebrew they are: "go" ‒ BDB 229, KB 246, Qal INFINITIVE ABSOLUTE "buy" ‒ BDB 888, KB 1111, Qal PERFECT (with waw) "put" ‒ BDB 962, KB 1221, Qal PERFECT (with waw) "put" (negated) ‒ BDB 97, KB 112, Hiphil IMPERFECT ▣ "linen waistband" "linen sash" "linen shorts" NRSV, NJB, LXX, JPSOA, REB "linen loincloth" Peshitta, ASV "linen girdle" This refers to a thigh-length undergarment (BDB 25 CONSTRUCT BDB 833; the depictions of this type of undergarment [Canaan and Egypt] seem more like a short shirt than short pants). The exact meaning of the symbol is uncertain (cf. 2 Kgs. 1:8; Job 12:18; Isa. 5:27; Ezek. 23:15). Some have said it was used because of its close contact to the body, thereby symbolizing intimacy (cf. Jer. 13:11). Others say that because it was made of linen it refers to what the priest wore (cf. Lev. 16:4). It is obvious that God is trying to symbolize Himself and His relationship with Judah by means of this intimate, and possibly priestly, material. ▣ "but do not put it in water" This means "do not wash it." Therefore, it will become soiled and smelly. This is what happened to idolatrous, rebellious, stubborn Israel/Judah. She is unclean (cf. Jer. 13:27) and will not allow YHWH to clean her. 13:4 There is a series of IMPERATIVES in Jer. 13:4 and 6 that relates to Jer. 13:1 (cf. Jer. 13:5). take the waistband ‒ BDB 542, KB 534, Qal IMPERATIVE arise ‒ BDB 877, KB 1086, Qal IMPERATIVE go ‒ BDB 229, KB 246, Qal IMPERATIVE hide ‒ BDB 380, KB 377, Qal IMPERATIVE Also in Jer. 13:6 arise ‒ BDB 877, KB 1086, Qal IMPERATIVE go ‒ BDB 229, KB 246, Qal IMPERATIVE take ‒ BDB 542, KB 534, Qal IMPERATIVE ▣ "go to the Euphrates" This is the Hebrew word פרת, BDB 832. It is used throughout the OT to refer to the Euphrates River (cf. Gen. 2:14; 15:18; Deut. 1:7; 11:24; Jer. 46:2; 51:63). However, because this would involve a trip of over 350 miles each way, and the context probably refers to two different trips, it seems impossible that this could be the meaning of the term here. Some have asserted This was possibly symbolic of the battle of Carchemish (at a place on the Euphrates where there were rocks), which occurred in 605 B.C. whereby Neo-Babylon completely defeated the army of Egypt and the remaining army of Assyria; the enemy from the north comes! This was possibly a wadi, פרת (BDB 831 II), which flowed from the village of פרה, about five miles northeast of Jerusalem (cf. Josh. 18:23 and DSS of 13:5). It provided water for Jerusalem (IDB, vol. 4, p. 656). It is a play on the sound of the word "linen" (פשׁת, BDB 833m cf. Jer. 13:1). 13:7 "the waistband was ruined, it was totally worthless" The first VERB "ruined" (BDB 1007, KB 1469, Niphal PERFECT) denotes that which cannot be used for its intended purpose! This same VERB is used of the clay pot in Jer. 18:4. Israel/Judah's intended purpose was to inform the world about YHWH and help draw them to Him (cf. TEV of Jer. 13:11). Their unrepentant (cf. Jer. 13:10), consistent idolatry thwarted that purpose (cf. Ezek. 36:22-36). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN It is also possible that this text refers to a literal 700 mile trip twice to the headwaters of the Euphrates. It might symbolize: the invasion, exile, and (i.e. "after many days") dominance of Neo-Babylon. Judah was "ruined" in a physical sense during this period. If so, then the "ruined waistcloth" (cf. Lev. 26:39) symbolizes Judah's temporal destruction. the spiritual corruption of the Mesopotamian powers through political alliances which involved Judah and introduced their gods to Palestine
Jeremias 13:8-11
13:9 NASB, NKJV, NRSV, TEV, LXX, NET "pride" (twice) "enormous pride" "proud men" (twice) "highly exalted position" "the overweening pride" The MT has the root גאון (BDB 144, KB 169). The basic concept is pride exaltation presumption Therefore, most translations refer this to the covenant peoples' pride, but NET (p. 1326, #9) relates it to v. 11, where it refers to what YHWH wanted them to be "that they might be a people for renown, for praise, and for glory." The first option, what they were (i.e. prideful), the second, what YHWH wanted them to be, Lev. 26:19, could relate to either option. 13:10 YHWH characterizes His covenant people as wicked people refusing to listen to My words (see SPECIAL TOPIC: LISTEN/HEAR) walking in stubbornness (see SPECIAL TOPIC: STUBBORNNES) going after other gods to serve them (BDB 712, KB 773, Qal INIFINITIVE CONSTRUCT) to bow down to them (Hishtaphel, BDB 1005, KB 295, INIFINITIVE CONSTRUCT) SPECIAL TOPIC: WORSHIP ▣ "let them be just like this waistband" This is a Qal JUSSIVE (BDB 224, KB 243), denoting invasion from the enemy from the north is coming the surrounding nations who will take advantage of the situation as well SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY 13:11 God explains the symbolic actions of Jer. 13:1-7. Verse 10 describes Judah in her rebellion, while Jer. 13:11 describes the purpose that God wanted for them (cf. Deut. 26:19). Israel and Judah were meant to be a light to the nations (cf. Gen. 12:3; Exod. 19:5,6), but they had become totally corrupt. They would not listen and respond to God's word or prophets (cf. Jer. 7:13,24,26; Ps. 81:11). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "the whole household of Israel and the whole household of Judah" This terminology denotes the split of the family of the Patriarchs into two distinct nations. This occurred in 922 B.C. when Solomon's son, Rehoboam, raised the taxes and forced labor on all the tribes. Jeroboam I, an Ephramite labor leader who fled to Egypt, led a successful rebellion. SPECIAL TOPIC: KINGS OF THE DIVIDED MONARCHY SPECIAL TOPIC: ISRAEL (the name) SPECIAL TOPIC: JEWS ▣ "clings. . .cling" This VERB (BDB 179, KB 209) is used of husband and wife in Gen. 2:24 and physical attraction in Gen. 34:3 the tribes holding on to their land allocations in Num. 36:7,9 clinging to the Lord and not the nations in Deut. 10:20; 11:22; 13:4; Josh. 23:8,12 God's people should have clung to Him, should have been close to Him, but they were not! They even went after the gods of Mesopotamia and Canaan. ▣ Notice how YHWH expresses His purpose in calling the seed of Abraham. a people for Himself (cf. Exod. 19:5-6) a people of renown (lit. "name," cf. Dan. 9:15; Neh. 9:10) a people for praise (cf. Jer. 33:9) a people for glory (cf. Jer. 33:9) They were to bring honor to YHWH (cf. Isa. 63:12,14) and make Him a "name" (cf. Jer. 32:20)! But they would not "listen" (cf. Ps. 81:11; 106:25; Jer. 7:13,24,26).
Jeremias 13:12-14
13:12-14 This is another symbolic act in the form of a proverb (Luke 21:29). The proverb is recorded in Jer. 13:12 and God's reaction to it in Jer. 13:13-15. 13:12 "jug" This is the Hebrew term nebel (BDB 614 I), which speaks of (1) a wineskin or (2) the largest earthen container (cf. Isa. 30:14) for liquids, about ten gallons. The phrase "every jug is to be filled with wine" may be (1) a truism or (2) the hope of drunken revelers. Wine jugs are meant to be filled with wine. So too, should God's people reflect God, however, the opposite was true. This is the thrust of this passage. God will make them drunk (cf. Jer. 25:15-17,27-28; 51:57; Ps. 75:8; Isa. 51:17-20; Ezek. 23:32-34), which was a symbol of judgment. SPECIAL TOPIC: ANE WEIGHTS AND VOLUMES (Metrology) SPECIAL TOPIC: WINE AND STRONG DRINK 13:12 "Do we not very well know. . ." The Qal INFINITIVE ABSOLUTE and Qal IMPERFECT of the same root (BDB 393, KB 390 ) intensify the sarcastic response. They claim to know but, in reality, they know nothing! SPECIAL TOPIC: KNOW 13:13 "inhabitants. . .sit" These are from the same root (BDB 442, KB 444) and are used three times. Qal ACTIVE PARTICIPLE, "to dwell" (i.e. inhabit, used twice) Qal ACTIVE PARTICIPLE, "to sit," imagery for the place of power (i.e. throne of the king) Notice the groups affected. the Davidic kings (cf. Jer. 17:25; 22:2,4,30; 29:16; 33:21; 36:30) the priests the prophets the inhabitants of Jerusalem 13:14 "dash" This VERB (BDB 658, KB 711, Piel PERFECT with waw) was used of the killing of babies by the invaders (i.e. Assyria, Neo-Babylon, cf. 2 Kgs. 8:12; Ps. 137:9; Isa. 13:16,18; Hosea 13:16; Nahum 3:10). The VERB here is a word play on the shattered wine jug of Jer. 13:13 (cf. Jer. 51:20-23). ▣ "father and sons together" Sin, like faith, moves through families. sin ‒ Deut. 5:9; Jer. 7:18 faith ‒ Deut. 5:10; 7:9 For the balancing truth that each person is responsible only for their own sin, see Ezekiel 18. ▣ "I will not show pity nor be sorry nor have compassion that I should not destroy them" Notice the things YHWH will not do. show pity ‒ BDB 328, KB 338, Qal IMPERFECT, cf. Jer. 15:5; 21:7; Ezek. 5:11 be sorry ‒ BDB 299, KB 298, Qal IMPERFECT, cf. Jer. 21:7; Ezek. 5:11 show compassion ‒ BDB 933, KB 1216, Piel IMPERFECT, cf. Jer. 21:7 This same truth is stated in Jer. 16:5 (also note 21:7 about King Zedekiah). There are consequences to the repeated rejection of God's word and will (cf. Lam. 2:17-22; Ezek. 8:18; 9:10; 24:14). But, the OT ends on a promise of YHWH "sparing" in Mal. 3:17! Remember, this is hyperbolic, anthropomorphic, poetic imagery. see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (anthropomorphism) see D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic see G. B. Caird, The Language and Imagery of the Bible
Jeremias 13:15-19
13:15-27 Verses 1-14 are prose but Jer. 13:15-27 forms two or three poetic strophes. The first strophe is the hopeless call of the prophet for repentance on the part of God's people. Jeremiah 13:20-27 is a warning of what will happen if they do not repent. There is a real paradox between the "hear and do" (cf. Jer. 13:15) and the inability to change of Jer. 13:23. It is the tension between God's sovereignty and human free will the unconditional and conditional nature of OT covenants SPECIAL TOPIC: PREDESTINATION vs. FREE WILL SPECIAL TOPIC: COVENANT 13:15 "Listen and give heed" These are two Hebrew words for "hear." They are synonymous and both plead for Judah's positive repentant response (cf. Jer. 10:1). BDB 1033, KB 1570, Qal IMPERATIVE (see SPECIAL TOPIC: LISTEN/HEAR) BDB 24, KB 27, Hiphil IMPERATIVE , cf. Deut. 32:1; Isa. 1:2 ▣ "do not be haughty" The VERB (BDB 146, KB 170) is a Qal IMPERFECT used in a JUSSIVE sense (negated). The concept of haughtiness and pride are the theme of this particular section (cf. Jer. 13:17). Israel had become so haughty and proud that she would not respond in the appropriate way to God. This word is used of kings Uzziah ‒ 2 Chr. 26:15-16 Hezekiah ‒ 2 Chr. 32:25 king of Tyre ‒ Ezek. 28:2,5,17 God's people Isa. 3:16 Ezek. 16:50 Zeph. 3:11 Haughtiness, pride, and self-directed living are the results of the Fall (cf. Genesis 3; 6:5,11-12; see SPECIAL TOPIC: THE FALL OF MANKIND and SPECIAL TOPIC: LIFTED UP). Apparently even the covenant people could not escape its influence. Therefore, a new creation, a new covenant is mandatory (cf. Jer. 31:31-34; Ezek. 36:22-36; Rom. 3:21-31; 4-5; Galatians 3; the book of Hebrews). 13:16 "Give glory to the Lord your God" Because of the use of this phrase in Josh. 7:19, many believe this is a call for confession of sin or at least an oath of truthfulness (cf. John 9:24). The grammatical form is a Qal IMPERATIVE (BDB 670, KB 733). SPECIAL TOPIC: GLORY (kabod, OT) ▣ "deep darkness" This is the Hebrew word salmawet (BDB 853), which is translated in the KJV in Ps. 23:4 as "the valley of the shadow of death." It really means a valley of deep darkness which may describe any and all of life's crises. The NET Bible has a good note about this word at Jer. 2:6 (p. 1290, #6). It is used in poetic texts of the darkness of prison, Ps. 107:10,14 the darkness of invasion, Isa. 9:1 the darkness of a mine, Job 28:3 the darkness of a ravine, Ps. 23:4 the darkness of a wasteland and ravines of the Sinai desert, Jer. 2:6 life's tragedies or confusions, Job 3:5; 12:22; 24:17; 28:3; 34:22; Ps. 44:19 the darkness of death, Job 10:21-22; 38:17 Notice the contrast between YHWH's word/truth as light (see SPECIAL TOPIC: LIGHT), but sin as darkness (BDB 364, KB 361, Hiphil IMPERFECT, cf. Isa. 8:22-9:2), deep darkness (BDB 853), and gloom (BDB 791). This darkness imagery is characterized by "stumbling" (BDB 619, KB 669, Hithpael IMPERATIVE). A life of faith is pictured as a person walking on a clearly marked path in light. If one deviates from the path stumbles on the path rejects God's ways (path) walks in darkness in difficult terrain judgment is the result. SPECIAL TOPIC: THE PATH, THE WAY 13:17 "if you will not listen to it" Jeremiah was commanded by God to preach this message of repentance, but he knew the people (i.e. YHWH's flock) would not respond (cf. Isa. 6:9-10). Humans have a choice but their choice has consequences (cf. line 5). Jeremiah (the weeping prophet) describes his feelings (which mimic YHWH's feelings) about Judah's stubborn, unrepentant, sinful idolatry and its consequences. my soul will sob in secret my eyes will bitterly weep (Qal INFINITIVE ABSOLUTE and Qal IMPERFECT from the same root, BDB 199, KB 227) my eyes will flow down with tears SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY 13:18 "Say to the king and the queen mother" Verses 18 and 19 are either a historical allusion to what happened in the second of Nebuchadnezzar's attacks on Jerusalem in 597 B.C. (cf. Jer. 22:24-26; 29:2), where Jehoiachin and his mother (see similar phrase used of the king of Babylon in Isa. 47:1), Neshushta, are taken into captivity (cf. 2 Kgs. 24:8-17) a prophecy about the terrible fall of Jerusalem and burning of the temple in 586 B.C. by Neo-Babylon. Remember, Nebuchadnezzar's army led several deportations, 605, 597, 586, 582 B.C. Whatever the allusion, the king, representing God (cf. 1 Samuel 8), is now humiliated and taken away into captivity and the southern cities (i.e. the Negev) are under siege (cf. Jer. 13:19). ▣ NASB, NJB "For your beautiful crown Has come down from your heads" "For your rule shall collapse the crown of your glory "Since your glorious crown has fallen from your head "For your diadems are abased, Your glorious crowns" "For the crown of your glory has fallen from your head The LXX reads, "because your crown of glory has been removed from your head." The MT reads, "for your crown (BDB 912) has come down, the crown of your splendor." The MT has three VERBS related to what the king and his mother must do. take a lowly seat BDB 1050, KB 1631, Hiphil IMPERATIVE BDB 442, KB 444, Qal IMPERATIVE because your crown has come down, BDB 432, KB 434, Qal PERFECT 13:19 "the Negev" This was desert pasture land in south Judah. ▣ "have been locked up" This VERB (BDB 688, KB 742, Pual PERFECT) refers to a siege of a walled city (or fortress in the Negev). The result of these sieges was "exile" (BDB 162, KB 191, Hophal PERFECT, used twice in this verse). ▣ "there is no one to open them" The foreign alliances, in this case Egypt, cannot stop the Neo-Babylonian invasion of Palestine. It was YHWH's will! ▣ "Wholly carried into exile" This is hyperbolic; some of Judah's citizens escaped exile. The problem with much modern interpretation of Wisdom Literature and Prophetic Literature is western literalism! Prophecy is a hyperbolic genre! See D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic.
Jeremias 13:20-27
13:20-27 This is the final strophe of chapter 13. Remember, try to identify the main truth of each strophe and let this guide your interpretation of the details. "Bible Interpretation Seminar" 13:20 "Lift up your eyes and see" These VERBS are both FEMININE SINGULAR IMPERATIVES (kethiv), which refer to the city of Jerusalem. The Septuagint translates this "Jerusalem." The Masoretic scholars put the Qal MASCULINE SINGULAR IMPERATIVES in the margin (Qere). These reflect different Hebrew manuscripts which they consulted. SPECIAL TOPIC: SEPTUAGINT ▣ "from the north" This refers to the imminent invasion by Neo-Babylon. The north was an idiom of evil (cf. Jer. 1:13-15; 4:6; 6:1,22) because it was the invasion route for the empires (both Assyria, Neo-Babylon) of the Tigris-Euphrates River Valley into the land of Palestine. 13:21 "Former companions to be head over you" The Hebrew of lines 1-3 is uncertain. This seems to refer to Judah's foreign alliance (cf. Jer. 2:18). The term "companion" is literally the Hebrew "chieftain" (BDB 910). Israel/Judah had many allies but now they have become their masters! SPECIAL TOPIC: HEAD ▣ "Will not pangs take hold of you, Like a woman in childbirth" Labor pains are often used in the Bible as imagery for judgment (cf. Jer. 4:31; 6:24). SPECIAL TOPIC: BIRTH PAINS 13:22 The Judeans were questioning the bad things (invasion and exile) which were about to happen to them, and wondering why! They were God's people! They had the Patriarchal promises; they had the Promised Land; they had the prophets; they had the temple (cf. Rom. 9:4-5). Their judgment became a reality because of continuing idolatry unwillingness to listen to God's word or prophet unwillingness to repent caused the curses of Leviticus 26 and Deuteronomy 27-28 to become a reality ▣ "Your skirts have been removed" This is imagery in the OT for a violent sexual assault (cf. Lev. 18:6-19; 20:17; Deut. 22:30; 27:20; Isa. 47:3; Hosea 2:3,10). Her lovers (i.e. foreign alliances, cf. Jer. 2:17-19) had now become her rapists (TEV). ▣ "And your heels have been exposed" This is a cultural imagery for the act of public exposure, which was considered to be a great shame (cf. Jer. 13:26; Lam. 1:8; Isa. 47:2,3). Sometimes the feet, and here the heels, were used as a euphemism for the human genitalia (cf. Deut. 28:57; Jdg. 3:24; 1 Sam. 24:6; Isa. 6:2). 13:23 There are two questions in this proverbial statement which obviously expect "no" answers. This reflects the idea that the Judeans could not change, although God calls to them (cf. NRSV, REB), for they are morally unable to respond. This may be an incipient clue to the need for a new covenant which is based not on the performance of fallen mankind, but on the grace of God (cf. Jer. 31:31-34; Ezek. 36:22-36; Galatians 3 and the book of Hebrews). 13:24 Invasion and exile are coming, but it is YHWH who initiates and allows it (cf. Jer. 9:16; Lev. 26:33; Deut. 28:64). Notice Jer. 13:25, line 2. SPECIAL TOPIC: ONE CAUSALITY 13:25 "This is your lot, the portion measured to you" Originally Abraham's descendants were considered the "portion of the Lord," but now because of their rebellion, they had become the portion of foreigners (cf. Leviticus 26; Deuteronomy 27-28). There has been some question about the word "measure." MT ‒ "measured out," מדד, BDB 551, MASCULINE NOUN LXX, REB ‒ "as a rebel," מרד, BDB 597, MASCULINE NOUN This involves the "r" and "d" confusion in Hebrew transcription. The UBS Text Project, p. 217, gives the MT a "C" rating (considerable doubt). ▣ Two reasons are given why YHWH took His protection from them and energized the invading army. They forgot YHWH (BDB 1013, KB 1489, Qal PERFECT, cf. Jer. 2:32; 3:21). They continued to trust in falsehood (BDB 1055, i.e. Ba'al worship and other idols, cf. Jer. 3:23; 5:31; 10:14; 16:19; BDB 105, KB 120, Qal IMPERFECT with waw). 13:26 "So I Myself have also stripped your skirts off over your face, That your shame may be seen" This was the public punishment of a harlot or faithless wife (cf. Hosea 2:3,10; Isa. 47:2,3). The New English Bible translates Jer. 13:22 with the very same imagery. 13:27 "As for your adulteries and your lustful neighings" This last term means "rutting noises" (BDB 843, cf. Jer. 8;16). The people of God are described in their fertility worship (cf. Jer. 2:20) as mating animals (cf. Jer. 2:24; 14:6). ▣ "On the hills in the field" We learn of the magnitude and grossness of the covenant people's sex sins as they worship Ba'al from Hosea 4:13,14. ▣ NASB, NKJV "Will you still not be made clean" "How long will it be before you are made clean?" "When will you ever be pure?" "How much longer till you are made clean?" "How long will you delay?" "How much longer shall it be?" "How long will it yet be?" "How long will it be until you repent?" The VERB (BDB 372, KB 369, Qal IMPERFECT) can be used of freed from leprosy (cf. 2 Kings 5) ceremonially clean (cf. Leviticus) freed from idolatry (cf. here and Ezek. 24:13[twice]; 36:25) This last line is confusing in Hebrew. The LXX translates it as "Because you were not cleaned after me, how long it yet be?" The very last phrase can be viewed in two ways. a literary way of asserting it will not happen (if there will be no cleansing) an attempt to show there is still hope for repentance (but this seems to violate Jer. 13:23) The problem is the brevity of the MT a PREPOSITION ‒ BDB 29 an INTERROGATIVE ‒ BDB 607 an ADVERB ‒ BDB 728 The main VERB "be clean" (BDB 372, KB 365, Qal IMPERFECT) is negated. The problem was Jerusalem would not repent. YHWH asks "how long" (i.e. how much judgment) would it take for HIs people to turn to Him?