Jer 13:27 | KD | STEP | In the discourse draws to a conclusion in such a way that, after a repetition of the manner in which Jerusalem prepares for herself the doom announced, we have again, in brief and condensed shape, the disgrace that is to befall her. This shall be thy lot. Hitz. renders מנת מדּיך: portion of thy garment, that is allotted for the swelling folds of thy garment (cf. Ruth. ; 2Ki 4:39), on the ground that מד never means mensura , but garment only. This is, however, no conclusive argument; since so many words admit of two plural forms, so that מדּים might be formed from מדּה; and since so many are found in the singular in the forms of both genders, so that, alongside of מדּה, מד might also be used in the sense of mensura ; especially as both the signiff. measure and garment are derived from the same root meaning of מדד. We therefore adhere to the usual rendering, portio mensurae tuae , the share portioned out to thee. אשׁר, causal, because . Trusted in falsehood, i.e., both in delusive promises ( , ) and in the help of beingless gods ( ). - In the וגם־אני lies the force of reciprocation: because thou hast forgotten me, etc., I too have taken means to make retribution on your unthankfulness (Calv.). The threatening of this verse is word for word from Nah 3:5. - For her lewd idolatry Jerusalem shall be carried off like a harlot amid mockery and disgrace. In the language is cumulative, to lay as great stress as possible on Jerusalem’s idolatrous ongoings. Thy lewd neighing, i.e., thy ardent longing for and running after strange gods; cf. ; Jer 2:24. זמּה, as in ; , etc., of the crime of uncleanness, see on Lev 18:17. The three words are accusatives dependent on ראיתי, though separated from it by the specification of place, and therefore summed up again in "thine abominations." The addition: in the field, after "upon the hills," is meant to make more prominent the publicity of the idolatrous work. The concluding sentence: thou shalt not become clean for how long a time yet, is not to be regarded as contradictory of , which affirms that the people is beyond the reach of reformation; is not a hyperbolical statement, reduced within its true limits here. What is said in is true of the present generation, which cleaves immoveably to wickedness. It does not exclude the possibility of a future reform on the part of the people, a purification of it from idolatry. Only this cannot be attained for a long time, until after sore and long-lasting, purifying judgments. Cf. Jer 12:14., Jer 3:18. The Word Concerning the Droughts - Jeremiah 14-17 The distress arising from a lengthened drought ( ) gives the prophet occasion for urgent prayer on behalf of his people ( and ); but the Lord rejects all intercession, and gives the people notice, for their apostasy from Him, of their coming destruction by sword, famine, and pestilence ( and ). Next, the prophet complains of the persecution he has to endure, and is corrected by the Lord and comforted ( ). Then he has his course of conduct for the future prescribed to him, since Judah is, for its sins, to be cast forth into banishment, but is again to be restored (16:1-17:4). And the discourse concludes with general considerations upon the roots of the mischief, together with prayers for the prophet’s safety, and statements as to the way by which judgment may be turned aside. This prophetic word, though it had its origin in a special period of distress, does not contain any single discourse such as may have been delivered by Jeremiah before the people upon occasion of this calamity, but is, like the former sections, a summary of addresses and utterances concerning the corruption of the people, and the bitter experiences to which his office exposes the prophet. For these matters the special event above mentioned serves as a starting-point, inasmuch as the deep moral degradation of Judah, which must draw after it yet sorer judgments, is displayed in the relation assumed by the people to the judgment sent on them at that time. - The favourite attempts of recent commentators to dissect the passage into single portions, and to assign these to special points of time and to refer them to particular historical occurrences, have proved an entire failure, as Graf himself admits. The whole discourse moves in the same region of thought and adheres to the same aspect of affairs as the preceding ones, without suggesting special historical relations. And there is an advance made in the prophetic declaration, only in so far as here the whole substance of the discourse culminates in the thought that, because of Judah’s being hardened in sin, the judgment of rejection can no in no way be turned aside, not even by the intercession of those whose prayers would have the greatest weight.

‏ Jeremiah 13:27

In Jer 13:25 the discourse draws to a conclusion in such a way that, after a repetition of the manner in which Jerusalem prepares for herself the doom announced, we have again, in brief and condensed shape, the disgrace that is to befall her. This shall be thy lot. Hitz. renders מנת מדּיך: portion of thy garment, that is allotted for the swelling folds of thy garment (cf. Ruth. Jer 3:15; 2Ki 4:39), on the ground that מד never means mensura, but garment only. This is, however, no conclusive argument; since so many words admit of two plural forms, so that מדּים might be formed from מדּה; and since so many are found in the singular in the forms of both genders, so that, alongside of מדּה, מד might also be used in the sense of mensura; especially as both the signiff. measure and garment are derived from the same root meaning of מדד. We therefore adhere to the usual rendering, portio mensurae tuae, the share portioned out to thee. אשׁר, causal, because. Trusted in falsehood, i.e., both in delusive promises (Jer 7:4, Jer 7:8) and in the help of beingless gods (Jer 16:19). - In the וגם־אני lies the force of reciprocation: because thou hast forgotten me, etc., I too have taken means to make retribution on your unthankfulness (Calv.). The threatening of this verse is word for word from Nah 3:5. - For her lewd idolatry Jerusalem shall be carried off like a harlot amid mockery and disgrace. In Jer 13:27 the language is cumulative, to lay as great stress as possible on Jerusalem’s idolatrous ongoings. Thy lewd neighing, i.e., thy ardent longing for and running after strange gods; cf. Jer 5:8; Jer 2:24. זמּה, as in Eze 16:27; Eze 22:9, etc., of the crime of uncleanness, see on Lev 18:17. The three words are accusatives dependent on ראיתי, though separated from it by the specification of place, and therefore summed up again in "thine abominations." The addition: in the field, after "upon the hills," is meant to make more prominent the publicity of the idolatrous work. The concluding sentence: thou shalt not become clean for how long a time yet, is not to be regarded as contradictory of Jer 13:23, which affirms that the people is beyond the reach of reformation; Jer 13:23 is not a hyperbolical statement, reduced within its true limits here. What is said in Jer 13:23 is true of the present generation, which cleaves immoveably to wickedness. It does not exclude the possibility of a future reform on the part of the people, a purification of it from idolatry. Only this cannot be attained for a long time, until after sore and long-lasting, purifying judgments. Cf. Jer 12:14., Jer 3:18. The Word Concerning the Droughts - Jeremiah 14-17

The distress arising from a lengthened drought (Jer 14:2-6) gives the prophet occasion for urgent prayer on behalf of his people (Jer 14:7-9 and Jer 14:19-22); but the Lord rejects all intercession, and gives the people notice, for their apostasy from Him, of their coming destruction by sword, famine, and pestilence (Jer 14:10-18 and Jer 15:1-9). Next, the prophet complains of the persecution he has to endure, and is corrected by the Lord and comforted (Jer 15:10-21). Then he has his course of conduct for the future prescribed to him, since Judah is, for its sins, to be cast forth into banishment, but is again to be restored (16:1-17:4). And the discourse concludes with general considerations upon the roots of the mischief, together with prayers for the prophet’s safety, and statements as to the way by which judgment may be turned aside.

This prophetic word, though it had its origin in a special period of distress, does not contain any single discourse such as may have been delivered by Jeremiah before the people upon occasion of this calamity, but is, like the former sections, a summary of addresses and utterances concerning the corruption of the people, and the bitter experiences to which his office exposes the prophet. For these matters the special event above mentioned serves as a starting-point, inasmuch as the deep moral degradation of Judah, which must draw after it yet sorer judgments, is displayed in the relation assumed by the people to the judgment sent on them at that time. - The favourite attempts of recent commentators to dissect the passage into single portions, and to assign these to special points of time and to refer them to particular historical occurrences, have proved an entire failure, as Graf himself admits. The whole discourse moves in the same region of thought and adheres to the same aspect of affairs as the preceding ones, without suggesting special historical relations. And there is an advance made in the prophetic declaration, only in so far as here the whole substance of the discourse culminates in the thought that, because of Judah’s being hardened in sin, the judgment of rejection can no in no way be turned aside, not even by the intercession of those whose prayers would have the greatest weight.