An Object Lesson from Ruined Linen Shorts

¹The Lord said to me, “Go and buy some linen shorts and put them on. Do not put them in water.”[#tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the Lord’s close relation to his people (v. 11). Since the priests’ garments were to be made wholly of linen (cf. Exod 28; Ezek 44:17-18), the fact that the shorts were to be made of linen probably was to symbolize the nature of Israel’s calling: they were to be a kingdom of priests and a holy nation (Exod 19:5-6). Just as the linen garments of the priest were to give him special honor and glory (Exod 28:40), so the linen garment was to be a source of praise and glory to the Lord (v. 11).; #tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.; #tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the Lord had with his people was continuous and indissoluble. Other explanations are that it was not to be gotten wet because (1) that would have begun the process of rotting (This assumes that the rotting was done by the water of the Euphrates. But it was buried in a crack in the rocks, not in the river itself); (2) that would have made it softer and easier to wear; or (3) that showed that the garment was new, clean, and fresh from the merchant. For this latter interpretation see J. A. Thompson, Jeremiah (NICOT), 64. For a fuller discussion of most of the issues connected with this acted out parable see W. McKane, Jeremiah (ICC), 1:285-92. However, the reason is not explained in the text and there is not enough evidence in the text to come to a firm conclusion, though the most likely possibility is that it was not to be taken off and washed but worn continuously.]

²So I bought the shorts as the Lord had told me to do and put them on.[#tn Heb “according to the word of the Lord.”; #tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, “Loins,” IDB 3:149-50.]

³Then the Lord spoke to me again and said,[#tn Heb “The word of the Lord came to me a second time, saying.”]

⁴“Take the shorts that you bought and are wearing and go at once to Perath. Bury the shorts there in a crack in the rocks.”[#tn Heb “which are upon your loins.” See further the notes on v. 1.; #tn Heb “Get up and go.” The first verb is not literal but is idiomatic for the initiation of an action.; #tn There has been a great deal of debate about whether the place referred to here is a place (Parah [= Perath] mentioned in Josh 18:23, modern Khirbet Farah, near a spring ’ain Farah) about three and a half miles from Anathoth which was Jeremiah’s home town or the Euphrates River. Elsewhere the word “Perath” always refers to the Euphrates but it is either preceded by the word “river of” or there is contextual indication that the Euphrates is being referred to. Because a journey to the Euphrates and back would involve a journey of more than 700 miles (1,100 km) and take some months, scholars both ancient and modern have questioned whether “Perath” refers to the Euphrates here and if it does whether a real journey was involved. Most of the attempts to identify the place with the Euphrates involve misguided assumptions that this action was a symbolic message to Israel about exile or the corrupting influence of Assyria and Babylon. However, unlike the other symbolic acts in Jeremiah (and in Isaiah and Ezekiel) the symbolism is not part of a message to the people but to Jeremiah; the message is explained to him (vv. 9-11) not the people. In keeping with some of the wordplays that are somewhat common in Jeremiah it is likely that the reference here is to a place, Parah, which was near Jeremiah’s hometown, but whose name would naturally suggest to Jeremiah later in the Lord’s explanation in vv. 9-11 Assyria-Babylon as a place connected with Judah’s corruption (see the notes on vv. 9-10). For further discussion the reader should consult the commentaries, especially W. Holladay, Jeremiah (Hermeneia), 1:396 and W. McKane, Jeremiah (ICC), 1:285-92 who take opposite positions on this issue.; #sn The significance of this act is explained in vv. 9-10. See the notes there for explanation.]

⁵So I went and buried them at Perath as the Lord had ordered me to do.[#tc The translation reads בִּפְרָתָה (bifratah) with 4QJera as noted in W. L. Holladay, Jeremiah (Hermeneia), 1:393 instead of בִּפְרָת (bifrat) in the MT.]

⁶Many days later the Lord said to me, “Go at once to Perath and get the shorts I ordered you to bury there.”[#tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”]

⁷So I went to Perath and dug up the shorts from the place where I had buried them. I found that they were ruined; they were good for nothing.[#tn Heb “dug and took.”; #tn Heb “And behold.”]

⁸Then the Lord said to me,[#tn Heb “Then the word of the Lord came to me, saying.”]

⁹“I, the Lord , say: ‘This shows how I will ruin the highly exalted position in which Judah and Jerusalem take pride.[#tn Heb “Thus says the Lord.”; #tn In a sense this phrase which is literally “according to thus” or simply “thus” points both backward and forward: backward to the acted out parable and forward to the explanation which follows.; #tn Many of the English versions have erred in rendering this word “pride” or “arrogance” with the resultant implication that the Lord is going to destroy Israel’s pride, i.e., humble them through the punishment of exile. However, BDB 144-45 s.v. גָּאוֹן 1 is more probably correct when they classify this passage among those that deal with the “‘majesty, excellence’ of nations, their wealth, power, magnificence of buildings….” The closest parallels to the usage here are in Zech 10:11 (parallel to scepter of Egypt); Ps 47:4 (47:5 HT; parallel to “our heritage” = “our land”); Isa 14:11; and Amos 8:7. The term is further defined in v. 11 where it refers to their special relationship and calling. To translate it “pride” or “arrogance” also ruins the wordplay on “ruin” (נִשְׁחַת [nishkhat] in v. 7 and אַשְׁחִית [’ashkhit] in v. 9).sn Scholars ancient and modern are divided over the significance of the statement I will ruin the highly exalted position in which Judah and Jerusalem take pride (Heb “I will ruin the pride of Judah and Jerusalem”). Some feel that it refers to the corrupting influence of Assyria and Babylon and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (Jeremiah, Lamentations [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah, the corrupting influence of the foreign nations did. In Jeremiah’s day these came through the age-old influences of the Canaanite worship of Baal but also the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahaz’s political alliances see 2 Kgs 16 and also compare the allegory in Ezek 23:14-21. It was while the “linen shorts” were off Jeremiah’s body and buried in the rocks that the linen shorts were ruined. So the Lord “ruined” the privileged status that resulted from Israel’s close relationship to him (cf. v. 11). For the “problem” created by the Lord ruining Israel through corrupting influence compare the notes on Jer 4:10 and compare also passages like Isa 63:17 and Isa 6:10.; #map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.]

¹⁰These wicked people refuse to obey what I have said. They follow the stubborn inclinations of their own hearts and pay allegiance to other gods by worshiping and serving them. So they will become just like these linen shorts which are good for nothing.[#tn Heb “to listen to my words.”; #tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.; #tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.]

¹¹For,’ I say, ‘just as shorts cling tightly to a person’s body, so I bound the whole nation of Israel and the whole nation of Judah tightly to me.’ I intended for them to be my special people and to bring me fame, honor, and praise. But they would not obey me.[#tn The words “I say” are “Oracle of the Lord” in Hebrew, and are located at the end of this statement in the Hebrew text rather than the beginning. However, they are rendered in the first person and placed at the beginning for smoother English style.; #tn Heb “all the house of Israel and all the house of Judah.”; #tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).; #tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.]

¹²“So tell them, ‘The Lord, the God of Israel, says, “Every wine jar is made to be filled with wine.”’ And they will probably say to you, ‘Do you not think we know that every wine jar is supposed to be filled with wine?’[#tn Heb “So you shall say this word [or message] to them.”; #tn Heb “Every wine jar is supposed to be filled with wine.”sn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding where the Lord has set forth his intention for Israel. It forms the basis for a ironic threat of judgment because they have failed to fulfill his purpose.; #tn This is an attempt to render a construction which involves an infinitive of a verb being added before the same verb in a question which expects a positive answer. There may, by the way, be a pun being passed back and forth here involving the sound play been “fool” (נָבָל, naval) and “wine bottle” (נֶבֶל, nebel).]

¹³Then tell them, ‘The Lord says, “I will soon fill all the people who live in this land with stupor. I will also fill the kings from David’s dynasty, the priests, the prophets, and the citizens of Jerusalem with stupor.[#tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.; #sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.; #tn Heb “who sit on David’s throne.”; #tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.]

¹⁴And I will smash them like wine bottles against one another, children and parents alike. I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,’ says the Lord .”[#tn Or “children along with their parents”; Heb “fathers and children together.”; #tn Heb “I will not show…so as not to destroy them.”]

¹⁵Then I said to the people of Judah,[#tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the Lord speaking to Jeremiah.]

“Listen and pay attention! Do not be arrogant!

For the Lord has spoken.

¹⁶Show the Lord your God the respect that is due him.[#tn Heb “Give glory/respect to the Lord your God.” For this nuance of the word “glory” (כָּבוֹד, kavod), see BDB 459 s.v. כָּבוֹד 6.b and compare the usage in Mal 1:6 and Josh 7:19.]

Do it before he brings the darkness of disaster.

Do it before you stumble into distress

like a traveler on the mountains at twilight.

Do it before he turns the light of deliverance you hope for

into the darkness and gloom of exile.

¹⁷But if you will not pay attention to this warning,[#tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.]

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears

because you, the Lord ’s flock, will be carried into exile.”

¹⁸The Lord told me,[#tn The words “The Lord told me” are not in the text but are implicit in the shift from second plural pronouns in vv. 15-17 to second singular in the Hebrew text of this verse. These words are supplied in the translation for clarity.]

“Tell the king and the queen mother,

‘Surrender your thrones,

for your glorious crowns

will be removed from your heads.

¹⁹The gates of the towns in southern Judah will be shut tight.[#tn Heb “The towns of the Negev will be shut.”]

No one will be able to go in or out of them.

All Judah will be carried off into exile.

They will be completely carried off into exile.’”

²⁰Then I said,[#tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19 where the Lord is speaking to Jeremiah.]

“Look up, Jerusalem, and see

the enemy that is coming from the north.

Where now is the flock of people that were entrusted to your care?

Where now are the ‘sheep’ that you take such pride in?

²¹What will you say when the Lord appoints as rulers over you those allies[#tn Or perhaps more rhetorically equivalent, “Will you not be surprised?”; #tn The words “The Lord” are not in the text. Some commentators make the enemy the subject, but they are spoken of as “them.”]

that you, yourself, had actually prepared as such?

Then anguish and agony will grip you

like that of a woman giving birth to a baby.

²²You will probably ask yourself,[#tn Heb “say in your heart.”]

‘Why have these things happened to me?

Why have I been treated like a disgraced adulteress

whose skirt has been torn off and her limbs exposed?’

It is because you have sinned so much.

²³But there is little hope for you ever doing good,

you who are so accustomed to doing evil.

Can an Ethiopian change the color of his skin?

Can a leopard remove its spots?

²⁴“The Lord says,[#tn The words, “The Lord says” are not in the text at this point. The words “an oracle of the Lord” does, however, occur in the middle of the next verse and it is obvious the Lord is the speaker. The words have been moved up from the next verse to enhance clarity.]

‘That is why I will scatter your people like chaff

that is blown away by a desert wind.

²⁵This is your fate,

the destiny to which I have appointed you,

because you have forgotten me

and have trusted in false gods.

²⁶So I will pull your skirt up over your face

and expose you to shame like a disgraced adulteress!

²⁷People of Jerusalem, I have seen your adulterous worship,[#tn Heb “Jerusalem.” This word has been pulled up from the end of the verse to help make the transition. The words “people of” have been supplied in the translation here to ease the difficulty mentioned earlier of sustaining the personification throughout.]

your shameless prostitution to, and your lustful pursuit of, other gods.

I have seen your disgusting acts of worship

on the hills throughout the countryside.

You are doomed to destruction!

How long will you continue to be unclean?’”