Jeremiah 13:5
in Jeremiah 13So I went and hid it at Perath, as the LORD had commanded me.
BSB
The same verse in ASV and KJV ▾
ASV
So I went, and hid it by the Euphrates, as Jehovah commanded me.
KJV
So I went, and hid it by Euphrates, as the Lord commanded me.
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This verse in Jeremiah 13
Commentary
10 notes on this verseWe are the robe of Christ. When we have clothed him with our confession of faith, we, in turn, have put on Christ. It is the apostle who says that Christ is our robe, for when we are baptized, we put on Christ. We both clothe and are clothed. Would you like to know in what manner we clothe the Lord? We read in Jeremiah: "Go buy yourself a linen loincloth. Wear it on your loins, and go to the Euphrates. There hide it in a cleft of the rock.
This site's exposition
Go and buy yourself a linen loincloth
on Jeremiah 13:1-5
The command starts ordinary, a linen loincloth, then turns strange as Jeremiah must hide it “in a crevice of the rocks” at Perath. Jeremiah obeys before any reason is given, “So I went and hid it at Perath”. The cloth worn close to the body prepares for verse 11.
This site's exposition
So I went and hid it at Perath
Jerome sets the trip beside the other hard signs the prophets bore, Isaiah walking naked and Ezekiel eating his bread. The loincloth was hidden in the land of the Chaldeans, the enemies of Judah. The place pointed to the exile.
The record, by era
The Church Fathers4 voices
After these things let us look at what concerns the loincloth. For "Thus," it says, "says the Lord: Go and acquire for yourself a linen loincloth, and put it around your loins, and do not pass it through water. And I acquired a loincloth according to the word of the Lord and put it around my loins. And the word of the Lord came to me, saying: Take the loincloth that is around your loins, and arise and go to the Euphrates, and hide it there in the cleft of the rock." After some days he comes there, and finds this loincloth rotted through. And the Lord adds to it, giving the occasion for the interpretation of the loincloth, saying: "Just as the loincloth clings to the loins of a man, so did I cause the house of Israel and the whole house of Judah to cling to myself, says the Lord, that they might become for me a renowned people and a boast and a glory, and they did not listen to me." Therefore the prophet is taken up in the place of God, girding around his loins the linen loincloth, as God girds the people; for "I caused to cling to myself," he says, "this people," meaning that the people, as it were, becomes God's loincloth. But why does the people become God's loincloth around his loins? Let him who is able, reading Ezekiel and beholding God, as it were, given a bodily form by the word — and in what manner the parts of him from the loins downward are fire, but the parts from the loins upward are amber — let him search out the word, why the lower part of God is fire. The things from the loins and from generation, these are fire. For all things that are in generation have need of the purification that comes from fire, all things in generation have need of chastisement. But the things above the loins and beyond generation, these are matter as in its purest and most precious state; for amber is said to be more precious than gold. […]
(Chapter 13, verse 1 onwards) Thus says the Lord to me: Go and acquire for yourself a linen loincloth (or belt) and put it on your loins, and do not bring it into water (or do not pass it through water). So I acquired a loincloth according to the word of the Lord and put it around my loins. Then the word of the Lord came to me a second time, saying: Take the loincloth (or belt) that you acquired, which is around your loins, and go to the Euphrates and hide it there in a hole in the rock. And I went and hid it in the Euphrates, as the Lord had commanded me. And after many days, the Lord said to me: Arise and go to the Euphrates, and take from there the girdle (or belt) that I commanded you to hide there. And I went to the Euphrates, and dug, and took the girdle from the place where I had hidden it, and behold, the girdle had decayed so that it was of no use. And the word of the Lord came to me, saying: Thus says the Lord: So will I cause the pride (or injury) of Judah and the great pride of Jerusalem and this evil people, who refuse to hear my words and walk in the stubbornness (or direction) of their evil hearts: they have gone after foreign gods to serve them and worship them, and they will be like this useless girdle. For as the waist is joined to the loins of a man, so have I joined to me all the house of Israel, and all the house of Juda, saith the Lord: that they might be my people, and for a name, and for a praise, and for a glory: but they would not hear. The girdle, or waistband, which is joined to the loins, is the people of Israel: they who have been taken up from the earth, and have not been softened, nor made white, and yet they have cleaved to God through his mercy. […]
The girdle, or loincloth, which is attached to the loins of God, is the people of Israel, who, like this piece of linen, were assumed from the earth unwashed and having no softness or beauty, yet were nevertheless joined to God through his mercy. When Israel sinned (which is why it was represented as a loincloth), it was led across the Euphrates and Assyria and there hidden, that is, absorbed, in a manner of speaking, into the crowd of larger and innumerable peoples and from captivity. Despite this, they did not observe the precepts of God after they were restored but went after other gods in the extreme, even raising their hand against the Son of God, and then they wasted away in everlasting perdition. God's loincloth is also every holy person who is assumed from the earth, even from the dust of the earth, and united to God as a companion, who, in a certain way, surrounds and covers with greater diligence the things that appear in God's church to be indecent, lest they become vulnerable to the stings of the pagans and heretics. Yet, as the loincloth was affected by the water of the Euphrates and was assimilated to the river's flow, so also Israel was imbued with the atmosphere of the Assyrian region, which destroyed its original strength and corrupted and dissolved it. Even though Israel returned to God's service, it was never able to regain its pristine beauty, though this was not due to any severity of God's part, but only to the Israelites' own wickedness, for they would not hear his word but did whatever seemed good to themselves and walked in the depravity of their own hearts. […]
Yet such is the order of nature. While truth is always bitter, pleasantness waits upon evildoing. Isaiah goes naked without blushing, as a type of the captivity to come. Jeremiah is sent from Jerusalem to the Euphrates (a river in Mesopotamia) and leaves his girdle to be marred in the Chaldaean camp, among the Assyrians hostile to his people. Ezekiel is told to eat bread made of mingled seeds and baked over the dung of people and cattle. He is commanded to experience the death of his wife without shedding a tear. Amos is driven from Samaria. Why is he driven from it? Surely in this case, as in the others, because he was a spiritual surgeon who cut away the parts diseased by sin and urged people to repentance. The apostle Paul says, "Am I therefore become your enemy because I tell you the truth?" And so the Savior found it, from whom many of the disciples turned back from following him because his sayings seemed hard.
The Puritans and the Awakening1 voice
So I went and hid it by Euphrates,....
2 more voices on this verse
The Nineteenth Century2 voices
GOD'S servants, in olden times, were very anxious to be understood when they spoke. They were not content because the people listened to them, or because they were to their hearers as "a very lovely song of one that has a pleasant voice, and can play well on an instrument." They reckoned the people's approval of their style to be proof of its failure. Had it wounded their hearts, it would not have gratified their tastes.
GOD'S servants, in olden times, were very anxious to be understood when they spoke. They were not content because the people listened to them, or because they were to their hearers as "a very lovely song of one that has a pleasant voice, and can play well on an instrument." They reckoned the people's approval of their style to be proof of its failure. Had it wounded their hearts, it would not have gratified their tastes. They wanted the Truth of God to go home to men, so that they could no longer discuss modes of speech, or methods of action, but would be compelled to remember the message and feel its force. They reckoned that they had done nothing unless they riveted attention, excited thought and impressed the heart. Oh that all preachers were as solemnly in earnest in all their addresses as Jeremiah was—we might then hope to see more true conversions and less of the flimsy religion of the day! The people of Israel and Judah were so sunk in thoughtlessness that it was absolutely necessary to do something more than speak. Prophet after Prophet had spoken, "but they would not hear." Even though Jeremiah, the most plaintive of all the Prophets, spoke in such melting tones that it must have been difficult to turn away from him with indifference, yet they remained so hardened that God described them as, "this evil people, who refuse to hear My words, who follow the dictates of their hearts." Though the Prophet wept, entreated and persuaded, yet they regarded him not, but turned on their heels and went, each one, his own way to his merchandise, to his idolatry, to his adultery, or to his oppression. Therefore the Lord bade His servants add to their speech certain symbols which the people would see with their eyes, which would be talked about as strange things and so, would excite attention and command consideration.
The words behind it
7 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וָאֵלֵ֕ךְ | vaelekh | and I went | H1980 → | 1546 times |
| וָאֶטְמְנֵ֖הוּ | vaetmenehu | and I hid it | H2934 → | 31 times |
| בִּפְרָ֑ת | bifrat | at Perath | H6578 → | 19 times |
| כַּאֲשֶׁ֛ר | kaasher | just as | H834 → | 5497 times |
| צִוָּ֥ה | tzivah | he had commanded | H6680 → | 494 times |
| יְהוָ֖ה | yahweh | Yahweh | H3068 → | 6520 times |
| אוֹתִֽי׃ | ʾoti | <obj.> me | H853 → | 10935 times |
וָאֵלֵ֕ךְand I went
vaelekhH1980 →1546 times
וָאֶטְמְנֵ֖הוּand I hid it
vaetmenehuH2934 →31 times
בִּפְרָ֑תat Perath
bifratH6578 →19 times
כַּאֲשֶׁ֛רjust as
kaasherH834 →5497 times
צִוָּ֥הhe had commanded
tzivahH6680 →494 times
יְהוָ֖הYahweh
yahwehH3068 →6520 times
אוֹתִֽי׃<obj.> me
ʾotiH853 →10935 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
5 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Exodus 40:16Moses did everything just as the LORD had commanded him.
it leads to
- Exodus 40:17–32
So the tabernacle was set up on the first day of the first month of the second year.
- Deuteronomy 4:1
Hear now, O Israel, the statutes and ordinances I am teaching you to follow, so that you may live and may enter and take possession of the land that the LORD, the God of…
- 1 Corinthians 4:2
Now it is required of stewards that they be found faithful.
- Matthew 28:20
and teaching them to obey all that I have commanded you. And surely I am with you always, even to the end of the age.”
- Exodus 23:21–22
Pay attention to him and listen to his voice; do not defy him, for he will not forgive rebellion, since My Name is in him.
- Exodus 40:17–32
Where this verse is studied
On this page
About Jeremiah

This page draws on 10 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1706: “The Cast-Off Sash” (lightly modernized text, CCEL edition); Jerome, HOMILIES ON THE PSALMS 45 (PS 132); Jerome, LETTER 40.1; Jerome, Commentary on Jeremiah; Jerome, SIX BOOKS ON JEREMIAH 3:14.5-9; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible and Origen of Alexandria, HOMILIES ON JEREMIAH 11.
