Jeremiah 13:27
Parallel Verses
English Standard Version
I have seen your abominations, your adulteries and neighings, your lewd whorings, on the hills in the field. Woe to you, O Jerusalem! How long will it be before you are made clean?”

King James Bible
I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?

American Standard Version
I have seen thine abominations, even thine adulteries, and thy neighings, the lewdness of thy whoredom, on the hills in the field. Woe unto thee, O Jerusalem! thou wilt not be made clean; how long shall it yet be?

Douay-Rheims Bible
I have seen thy adulteries, and thy neighing, the wickedness of thy fornication: and thy abominations, upon the hills in the field. Woe to thee, Jerusalem, wilt thou not be made clean after me: how long yet?

English Revised Version
I have seen thine abominations, even thine adulteries, and thy neighings, the lewdness of thy whoredom, on the hills in the field. Woe unto thee, O Jerusalem! thou wilt not be made clean; how long shall it yet be?

Webster's Bible Translation
I have seen thy adulteries, and thy neighings, the enormity of thy lewdness, and thy abominations on the hills in the fields. Woe to thee O Jerusalem! wilt thou not be made clean? when shall it once be?

Jeremiah 13:27 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The fall of the kingdom, the captivity of Judah, with upbraidings against Jerusalem for her grievous guilt in the matter of idolatry. - Jeremiah 13:18. "Say unto the king and to the sovereign lady: Sit you low down, for from your heads falls the crown of your glory. Jeremiah 13:19. The cities of the south are shut and no man openeth; Judah is carried away captive all of it, wholly carried away captive. Jeremiah 13:20. Lift up your eyes and behold them that come from midnight! Where is the flock that was given thee, thy glorious flock? Jeremiah 13:21. What wilt thou say, if He set over thee those whom thou hast accustomed to thee as familiar friends, for a head? Shall not sorrows take thee, as a woman in travail? Jeremiah 13:22. And if thou say in thine heart, Wherefore cometh this upon me? for the plenty of thine iniquity are thy skirts uncovered, thy heels abused. Jeremiah 13:23. Can an Ethiopian change his skin, and a leopard his spots? Then may ye also do good that are accustomed to doing evil. Jeremiah 13:24. Therefore will I scatter them like chaff that flies before the wind of the wilderness. Jeremiah 13:25. This is thy lot, thine apportioned inheritance from me, because thou hast forgotten me and trustedst in falsehood. Jeremiah 13:26. Therefore will I turn thy skirts over thy face, that thy shame be seen. Jeremiah 13:27. Thine adultery and thy neighing, the crime of thy whoredom upon the ills, in the fields, I have seen thine abominations. Woe unto thee, Jerusalem! thou shalt not be made clean after how long a time yet!"

From Jeremiah 13:18 on the prophet's discourse is addressed to the king and the queen-mother. The latter as such exercised great influence on the government, and is in the Books of Kings mentioned alongside of almost all the reigning kings (cf. 1 Kings 15:13; 2 Kings 10:13, etc.); so that we are not necessarily led to think of Jechoniah and his mother in especial. To them he proclaims the loss of the crown and the captivity of Judah. Set yourselves low down (cf. Gesen. 142, 3, b), i.e., descend from the throne; not in order to turn aside the threatening danger by humiliation, but, as the reason that follows show, because the kingdom is passing from you. For fallen is מראשׁתיכם, your head-gear, lit., what is about or on your head (elsewhere pointed מראשׁות, 1 Samuel 19:13; 1 Samuel 26:7), namely, your splendid crown. The perf. here is prophetic. The crown falls when the king loses country and kingship. This is put expressly in Jeremiah 13:19. The meaning of the first half of the verse, which is variously taken, may be gathered from the second. In the latter the complete deportation of Judah is spoken of as an accomplished fact, because it is as sure to happen as if it had taken place already. Accordingly the first clause cannot bespeak expectation merely, or be understood, as it is by Grotius, as meaning that Judah need hope for no help from Egypt. This interpretation is irreconcilable with "the cities of the south." "The south" is the south country of Judah, cf. Joshua 10:40; Genesis 13:1, etc., and is not to be taken according to the prophetic use of "king of the south," Daniel 11:5, Daniel 11:9. The shutting of the cities is not to be taken, with Jerome, as siege by the enemy, as in Joshua 6:1. There the closedness is otherwise illustrated: No man was going out or in; here, on the other hand, it is: No man openeth. "Shut" is to be explained according to Isaiah 24:10 : the cities are shut up by reason of ruins which block up the entrances to them; and in them is none that can open, because all Judah is utterly carried away. The cities of the south are mentioned, not because the enemy, avoiding the capital, had first brought the southern part of the land under his power, as Sennacherib had once advanced against Jerusalem from the south, 2 Kings 18:13., Jeremiah 19:8 (Graf, Ng., etc.), but because they were the part of the kingdom most remote for an enemy approaching from the north; so that when they were taken, the land was reduced and the captivity of all Judah accomplished. For the form הגלת see Ew. 194, a, Ges. 75, Rem. 1. שׁלומים is adverbial accusative: in entirety, like מישׁרים, Psalm 58:2, etc. For this cf. גּלוּת, Amos 1:6, Amos 1:9.

The announcement of captivity is carried on in Jeremiah 13:20, where we have first an account of the impression which the carrying away captive will produce upon Jerusalem (Jeremiah 13:20 and Jeremiah 13:21), and next a statement of the cause of that judgment (Jeremiah 13:22-27). In שׂאי and ראי a feminine is addressed, and, as appears from the suffix in עיניכם, one which is collective. The same holds good of the following verses on to Jeremiah 13:27, where Jerusalem is named, doubtless the inhabitants of it, personified as the daughter of Zion - a frequent case. Ng. is wrong in supposing that the feminines in Jeremiah 13:20 are called for by the previously mentioned queen-mother, that Jeremiah 13:20-22 are still addressed to her, and that not till Jeremiah 13:23 is there a transition from her in the address to the nation taken collectively and regarded as the mother of the country. The contents of Jeremiah 13:20 do not tally with Ng.'s view; for the queen-mother was not the reigning sovereign, so that the inhabitants of the land could have been called her flock, however great was the influence she might exercise upon the king. The mention of foes coming from the north, and the question coupled therewith: Where is the flock? convey the thought that the flock is carried off by those enemies. The flock is the flock of Jahveh (Jeremiah 13:17), and, in virtue of God's choice of it, a herd of gloriousness. The relative clause: "that was given thee," implies that the person addressed is to be regarded as the shepherd or owner of the flock. This will not apply to the capital and its citizens; for the influence exerted by the capital in the country is not so great as to make it appear the shepherd or lord of the people. But the relative clause is in good keeping with the idea of the idea of the daughter of Zion, with which is readily associated that of ruler of land and people. It intimates the suffering that will be endured by the daughter of Zion when those who have been hitherto her paramours are set up as head over her. The verse is variously explained. The old transll. and comm. take פּקד על in the sense of visit, chastise; so too Chr. B. Mich. and Ros.; and Ew. besides, who alters the text acc. to the lxx, changing יפקד into the plural יפקדוּ. For this change there is no sufficient reason; and without such change, the signif. visit, punish, gives us no suitable sense. The phrase means also: to appoint or set over anybody; cf. e.g., Jeremiah 15:3. The subject can only be Jahveh. The words from ואתּ onwards form an adversative circumstantial clause: and yet thou hast accustomed them עליך, for אליך rof ,, to thee (cf. for למּד c. אל, Jeremiah 10:2). The connection of the words אלּפים לראשׁ depends upon the sig. assigned to אלּפים. Gesen. (thes.) and Ros. still adhere to the meaning taken by Luther, Vat., and many others, viz., principes, princes, taking for the sense of the whole: whom thou hast accustomed (trained) to be princes over thee. This word is indeed the technical term for the old Edomitish chieftains of clans, Genesis 36:15., and is applied as an archaic term by Zechariah 9:7 to the tribal princes of Judah; but it does not, as a general rule, mean prince, but familiar, friend, Ps. 655:14, Proverbs 16:28, Micah 7:5; cf. Jeremiah 11:19. This being the well-attested signification, it is, in the first place, not competent to render עליך over or against thee (adversus te, Jerome); and Hitz.'s exposition: thou hast instructed them to thy hurt, hast taught them a disposition hostile to thee, cannot be justified by usage. In the second place, אלפים cannot be attached to the principal clause, "set over thee," and joined with "for a head:" if He set over thee - as princes for a head; but it belongs to "hast accustomed," while only "for a head" goes with "if He set" (as de Wet., Umbr., Ng., etc., construe). The prophet means the heathen kings, for whose favour Judah had hitherto been intriguing, the Babylonians and Egyptians. There is no cogent reason for referring the words, as many comm. do, to the Babylonians alone. For the statement is quite general throughout; and, on the one hand, Judah had, from the days of Ahaz on, courted the alliance not of the Babylonians alone, but of the Egyptians too (cf. Jeremiah 2:18); and, on the other hand, after the death of Josiah, Judah had become subject to Egypt, and had had to endure the grievous domination of the Pharaohs, as Jeremiah had threatened, Jeremiah 2:16. If God deliver the daughter of Zion into the power of these her paramours, i.e., if she be subjected to their rule, then will grief and pain seize on her as on a woman in childbirth; cf. Jeremiah 6:24; Jeremiah 22:23, etc. אשׁת לדה, woman of bearing; so here, only, elsewhere יולדה (cf. the passages cited); לדה is infin., as in Isaiah 37:3; 2 Kings 19:3; Hosea 9:11.

Jeremiah 13:27 Parallel Commentaries

Treasury of Scripture Knowledge

thine adulteries.

Jeremiah 2:20-24 For of old time I have broken your yoke, and burst your bands; and you said, I will not transgress...

Jeremiah 3:1,2 They say, If a man put away his wife, and she go from him, and become another man's, shall he return to her again...

Jeremiah 5:7,8 How shall I pardon you for this? your children have forsaken me, and sworn by them that are no gods: when I had fed them to the full...

Ezekiel 16:15 But you did trust in your own beauty, and played the harlot because of your renown...

Ezekiel 23:2 Son of man, there were two women, the daughters of one mother:

Hosea 1:2 The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go...

Hosea 4:2 By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood touches blood.

2 Corinthians 12:21 And lest, when I come again, my God will humble me among you, and that I shall mourn many which have sinned already...

James 4:4 You adulterers and adulteresses, know you not that the friendship of the world is enmity with God?...

abominations.

Jeremiah 2:20 For of old time I have broken your yoke, and burst your bands; and you said, I will not transgress...

Jeremiah 3:2,6 Lift up your eyes to the high places, and see where you have not been lien with. In the ways have you sat for them...

Isaiah 57:7 On a lofty and high mountain have you set your bed: even thither went you up to offer sacrifice.

Isaiah 65:7 Your iniquities, and the iniquities of your fathers together, said the LORD, which have burned incense on the mountains...

Ezekiel 6:13 Then shall you know that I am the LORD, when their slain men shall be among their idols round about their altars, on every high hill...

Ezekiel 20:28 For when I had brought them into the land, for the which I lifted up my hand to give it to them, then they saw every high hill...

woe.

Jeremiah 4:13 Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles...

Ezekiel 2:10 And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

Ezekiel 24:6 Why thus said the Lord GOD; Woe to the bloody city, to the pot whose scum is therein...

Zephaniah 3:1 Woe to her that is filthy and polluted, to the oppressing city!

Matthew 11:21 Woe to you, Chorazin! woe to you, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon...

Revelation 8:13 And I beheld, and heard an angel flying through the middle of heaven, saying with a loud voice, Woe, woe, woe...

wilt.

Jeremiah 4:14 O Jerusalem, wash your heart from wickedness, that you may be saved. How long shall your vain thoughts lodge within you?

Psalm 94:4,8 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves...

Ezekiel 24:13 In your filthiness is lewdness: because I have purged you, and you were not purged...

Ezekiel 36:25,37 Then will I sprinkle clean water on you, and you shall be clean: from all your filthiness, and from all your idols, will I cleanse you...

Luke 11:9-13 And I say to you, Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you...

2 Corinthians 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit...

when. Heb. after when yet? shall.

Proverbs 1:22 How long, you simple ones, will you love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

Hosea 8:5 Your calf, O Samaria, has cast you off; my anger is kindled against them: how long will it be ere they attain to innocence?

Cross References
Proverbs 1:22
"How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge?

Isaiah 65:7
both your iniquities and your fathers' iniquities together, says the LORD; because they made offerings on the mountains and insulted me on the hills, I will measure into their lap payment for their former deeds."

Jeremiah 2:20
"For long ago I broke your yoke and burst your bonds; but you said, 'I will not serve.' Yes, on every high hill and under every green tree you bowed down like a whore.

Jeremiah 4:14
O Jerusalem, wash your heart from evil, that you may be saved. How long shall your wicked thoughts lodge within you?

Jeremiah 5:7
"How can I pardon you? Your children have forsaken me and have sworn by those who are no gods. When I fed them to the full, they committed adultery and trooped to the houses of whores.

Jeremiah 5:8
They were well-fed, lusty stallions, each neighing for his neighbor's wife.

Jeremiah 11:15
What right has my beloved in my house, when she has done many vile deeds? Can even sacrificial flesh avert your doom? Can you then exult?

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