Jeremiah 13:1 [study!]
American Standard Version (ASV 1901) 
Thus saith Jehovah unto me, Go, and buy thee a linen girdle, and put it upon thy loins, and put it not in water.
King James Version (KJV 1769)
Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water.
New American Standard Bible (NASB ©1995)
Thus the LORD said to me, “Go and buy yourself a linen waistband and put it around your waist, but do not put it in water.”
Webster's Revision of the KJB (WEB 1833)
Thus saith the LORD to me, Go and get for thee a linen girdle, and put it upon thy loins, and put it not in water.
Darby's Translation (DBY 1890)
Thus said Jehovah unto me: Go and buy thee a linen girdle, and put it upon thy loins; but dip it not in water.
Rotherham's Emphasized Bible (EBR 1902)
Thus, said Yahweh unto me,Go, and buy for thyself, a linen girdle, and put upon thy loins,but, in water, shalt thou not place it.
Young's Literal Translation (YLT 1898)
Thus said Jehovah unto me, 'Go, and thou hast got for thee a girdle of linen, and hast placed it on thy loins, and into water thou dost not cause it to enter:'
Douay-Rheims Challoner Revision (DR 1750)
Thus saith the Lord to me: Go, and get thee a linen girdle, and thou shalt put it about thy loins, and shalt not put it into water.
Original King James Bible (AV 1611) 
Thus saith the LORD vnto me; Goe and get thee a linen girdle, and put it vpon thy loynes, and put it not in water.
Brenton Greek Septuagint (LXX, Restored Names)
Thus saith the Lord, Go and procure for thyself a linen girdle, and put it about thy loins, and let it not be put in water.
Full Hebrew Names / Holy Name KJV (2008)  
Thus saith Yahweh unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water.
From the prefix K and H1931
; properly like this
, that is, by implication (of manner) thus
); also (of place) here
); or (of time) now
A primitive root; to say
(used with great latitude).
Stem - Qal (See H8851
Mood - Perfect (See H8816
Count - 12562
; (the) self Existent
or eternal; Jehovah
, Jewish national name of God.
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards
, but occasionally used of a quiescent position, that is, near
; often in general, to
Akin to H3212
; a primitive root; to walk
(in a great variety of applications, literally and figuratively).
Stem - Qal (See H8851
Mood - Infinitive (See H8812
Count - 4888
A primitive root; to erect
, that is, create
; by extension to procure
, especially by purchase (causatively sell
); by implication to own
Stem - Qal (See H8851
Mood - Perfect (See H8816
Count - 12562
thee a linen
From the same as H6580
as in the sense of comminuting
(that is, the thread, as carded
; something girt
; a belt
, also a band
A primitive root; to put
(used in a great variety of applications, literally, figuratively, inferentially and elliptically).
Stem - Qal (See H8851
Mood - Perfect (See H8816
Count - 12562
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
, or against
(yet always in this last relation with a downward aspect) in a great variety of applications.
From an unused root meaning to be slender
; properly the waist
or small of the back; only in plural the loins
A primitive root; to go
(in a wide variety of applications).
Stem - Hiphil (See H8818
Mood - Imperfect (See H8811
Count - 4046
; a primitive particle; not
(the simple or abstract negation); by implication no
; often used with other particles.
Dual of a primitive noun (but used in a singular sense); water
; figuratively juice
; by euphemism urine
_ _ Jeremiah 13:1-27. Symbolical prophecy (Jeremiah 13:1-7).
_ _ Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So Calvin]. The world he moved in was not the sensible, but the spiritual, world. Inward acts were, however, when it was possible and proper, materialized by outward performance, but not always, and necessarily so. The internal act made a naked statement more impressive and presented the subject when extending over long portions of space and time more concentrated. The interruption of Jeremiah’s official duty by a journey of more than two hundred miles twice is not likely to have literally taken place.
_ _ put it upon thy loins, etc. expressing the close intimacy wherewith Jehovah had joined Israel and Judah to Him (Jeremiah 13:11).
_ _ linen implying it was the inner garment next the skin, not the outer one.
_ _ put it not in water signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (Jeremiah 13:10). Grotius understands a garment not bleached, but left in its native roughness, just as Judah had no beauty, but was adopted by the sole grace of God (Ezekiel 16:4-6). “Neither wast thou washed in water,” etc.
_ _ Here is, I. A sign, the marring of a girdle, which the prophet had worn for some time, by hiding it in a hole of a rock near the river Euphrates. It was usual with the prophets to teach by signs, that a stupid unthinking people might be brought to consider, and believe, and be affected with what was thus set before them. 1. He was to wear a linen girdle for some time, Jeremiah 13:1, Jeremiah 13:2. Some think he wore it under his clothes, because it was linen, and it is said to cleave to his loins, Jeremiah 13:11. It should rather seem to be worn upon his clothes, for it was worn for a name and a praise, and probably was a fine sash, such as officers wear and such as are commonly worn at this day in the eastern nations. He must not put it in water, but wear it as it was, that it might be the stronger, and less likely to rot: linen wastes almost as much with washing as with wearing. Being not wet, it was the more stiff and less apt to bend, yet he must make a shift to wear it. Probably it was very fine linen which will wear long without washing. The prophet, like John Baptist, was none of those that wore soft clothing, and therefore it would be the more strange to see him with a linen girdle on, who probably used to wear a leathern one. 2. After he had worn this linen girdle for some time, he must go, and hide it in a hole of a rock (Jeremiah 13:4) by the water's side, where, when the water was high, it would be wet, and when it fell would grow dry again, and by that means would soon rot, sooner than if it were always wet or always dry. 3. After many days, he must look for it, and he should find it quite spoiled, gone all to rags and good for nothing, Jeremiah 13:7. It has been of old a question among interpreters whether this was really done, so as to be seen and observed by the people, or only in a dream or vision, so as to go no further than the prophet's own mind. It seems hard to imagine that the prophet should be sent on two such long journeys as to the river Euphrates, each of which would take him up some week's time, when he could so ill be spared at home. For this reason most incline to think the journey, at least, was only in vision, like that of Ezekiel, from the captivity in Chaldea to Jerusalem (Ezekiel 8:3) and thence back to Chaldea (Ezekiel 11:24); and the explanation of this sign is given only to the prophet himself (Jeremiah 13:8), not to the people, the sign not being public. But there being, it is probable, at that time, great conveniences of travelling between Jerusalem and Babylon, and some part of Euphrates being not so far off but that it was made the utmost border of the land of promise (Joshua 1:4), I see no inconvenience in supposing the prophet to have made two journeys thither; for it is expressly said, He did as the Lord commanded him; and thus gave a signal proof of his obsequiousness to his God, to shame the stubbornness of a disobedient people: the toil of his journey would be very proper to signify both the pains they took to corrupt themselves with their idolatries and the sad fatigue of their captivity; and Euphrates being the river of Babylon, which was to be the place of their bondage, was a material circumstance in this sign.
_ _ II. The thing signified by this sign. The prophet was willing to be at any cost and pains to affect this people with the word of the Lord. Ministers must spend, and be spent, for the good of souls. We have the explanation of this sign, Jeremiah 13:9-11.
_ _ 1. The people of Israel had been to God as this girdle in two respects: (1.) He had taken them into covenant and communion with himself: As the girdle cleaves very closely to the loins of a man and surrounds him, so have I caused to cleave to me the houses of Israel and Judah. They were a people near to God (Psalms 148:14); they were his own, a peculiar people to him, a kingdom of priests that had access to him above other nations. He caused them to cleave to him by the law he gave them, the prophets he sent among them, and the favours which in his providence he showed them. He required their stated attendance in the courts of his house, and the frequent ratification of their covenant with him by sacrifices. Thus they were made so as to cleave to him that one would think they could never have been parted. (2.) He had herein designed his own honour. When he took them to be to him for a people, it was that they might be to him for a name, and for a praise, and for a glory, as a girdle is an ornament to a man, and particularly the curious girdle of the ephod was to the high-priest for glory and for beauty. Note, Those whom God takes to be to him for a people he intends to be to him for a praise. [1.] It is their duty to honour him, by observing his institutions and aiming therein at his glory, and thus adorning their profession. [2.] It is their happiness that he reckons himself honoured in them and by them. He is pleased with them, and glories in his relation to them, while they behave themselves as become his people. He was pleased to take it among the titles of his honour to be the God of Israel, even a God to Israel, 1 Chronicles 17:24. In vain do we pretend to be to God for a people if we be not to him for a praise.
_ _ 2. They had by their idolatries and other iniquities loosed themselves from him, thrown themselves at a distance, robbed him of the honour they owed him, buried themselves in the earth, and foreign earth too, mingled among the nations, and were so spoiled and corrupted that they were good for nothing: they could no more be to God, as they were designed, for a name and a praise, for they would not hear either their duty to do it or their privilege to value it: They refused to hear the words of God, by which they might have been kept still cleaving closely to him. They walked in the imagination of their heart, wherever their fancy led them; and denied themselves no gratification they had a mind to, particularly in their worship. They would not cleave to God, but walked after other gods, to serve them, and to worship them; they doted upon the gods of the heathen nations that lay towards Euphrates, so that they were quite spoiled for the service of their own God, and were as this girdle, this rotten girdle, a disgrace to their profession and not an ornament. A thousand pities it was that such a girdle should be so spoiled, that such a people should so wretchedly degenerate.
_ _ 3. God would by his judgments separate them from him, send them into captivity, deface all their beauty and ruin their excellency, so that they should be like a fine girdle gone to rags, a worthless, useless, despicable people. God will after this manner mar the pride of Judah, and the great pride of Jerusalem. He would strip them of all that which was the matter of their pride, of which they boasted and in which they trusted; it should not only be sullied and stained, but quite destroyed, like this linen girdle. Observe, He speaks of the pride of Judah (the country people were proud of their holy land, their good land), but of the great pride of Jerusalem; there the temple was, and the royal palace, and therefore those citizens were more proud than the inhabitants of other cities. God takes notice of the degrees of men's pride, the pride of some and the great pride of others; and he will mar it, he will stain it. Pride will have a fall, for God resists the proud. He will either mar the pride that is in us (that is, mortify it by his grace, make us ashamed of it, and, like Hezekiah, humble us for the pride of our hearts, the great pride, and cure us of it, great as it is; and this marring of the pride will be making of the soul; happy for us if the humbling providences our hearts be humbled) or else he will mar the thing we are proud of. Parts, gifts, learning, power, external privileges, if we are proud of these, it is just with God to blast them; even the temple, when it became Jerusalem's pride, was marred and laid in ashes. It is the honour of God to took upon every one that is proud and abase him.
Jeremiah 13:11 For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear.
Jeremiah 19:1 Thus saith the LORD, Go and get a potter's earthen bottle, and [take] of the ancients of the people, and of the ancients of the priests;
Jeremiah 27:2 Thus saith the LORD to me; Make thee bonds and yokes, and put them upon thy neck,
Ezekiel 4:1-5:17 Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, [even] Jerusalem: ... So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken [it].
Hebrews 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
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