Then I went to the Euphrates, and dug, and took the belt from the place where I had hidden it; and behold, the belt was ruined. It was profitable for nothing.
Parallel Translations
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Then I went to the Euphrates, and dug, and took the belt from the place where I had hidden it; and behold, the belt was ruined. It was profitable for nothing.
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Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.
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Then I went to Perath, and digged, and took the girdle from the place where I had hid it; and, behold, the girdle was marred, it was profitable for nothing.
Cross-references (8)
Passages linked to Jeremiah 13:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 64:6 For we have all become like one who is unclean, and all our righteousness is like a polluted garment. We all fade like a leaf; and our iniquities, like the wind, take us away.
- Romans 3:12 They have all turned away. They have together become unprofitable. There is no one who does good, no, not so much as one.”
- Jeremiah 13:10 This evil people, who refuse to hear my words, who walk in the stubbornness of their heart, and have gone after other gods to serve them, and to worship them, will even be as this belt, which is profitable for nothing.
- Jeremiah 24:1-8 Yahweh showed me, and behold, two baskets of figs were set before Yahweh’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon. One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad. Then Yahweh asked me, “What do you see, Jeremiah?” I said, “Figs. The good figs are very good, and the bad are very bad, so bad that can’t be eaten.” Yahweh’s word came to me, saying, “Yahweh, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good. For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up. I will give them a heart to know me, that I am Yahweh. They will be my people, and I will be their God; for they will return to me with their whole heart. “ ‘As the bad figs, which can’t be eaten, they are so bad,’ surely Yahweh says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem, who remain in this land, and those who dwell in the land of Egypt.
- Ezekiel 15:3-5 Will wood be taken of it to make anything? Will men take a pin of it to hang any vessel on it? Behold, it is cast into the fire for fuel; the fire has devoured both its ends, and the middle of it is burned. Is it profitable for any work? Behold, when it was whole, it was suitable for no work. How much less, when the fire has devoured it, and it has been burned, will it yet be suitable for any work?”
- Zechariah 3:3-4 Now Joshua was clothed with filthy garments, and was standing before the angel. He answered and spoke to those who stood before him, saying, “Take the filthy garments off him.” To him he said, “Behold, I have caused your iniquity to pass from you, and I will clothe you with rich clothing.”
- Luke 14:34-35 Salt is good, but if the salt becomes flat and tasteless, with what do you season it? It is fit neither for the soil nor for the manure pile. It is thrown out. He who has ears to hear, let him hear.”
- Philemon 1:11 who once was useless to you, but now is useful to you and to me.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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John Calvin 1540 · Public Domain The Prophet, by saying that he went to the…
The Prophet, by saying that he went to the Euphrates, confirms what he had narrated: he did not indeed mean that he actually went there, but his object was to give the Jews a vivid representation. It is then what Rhetorians call a scene presented to the view; though the place is not changed, yet the thing is set before the eyes by a lively description. Thus the Prophet, as the Jews were deaf, exhibited to their view what they would not hear. This is the reason why he says that he went. For the same purpose is what follows, that at the end of many days God had bidden him to take out the girdle Here also is signified the length of the exile. As to the hole in a rock, what is meant is disgrace; for without honor and esteem the Jews lived in banishment, in the same manner as though they were cast into a cavern. Hence by the hole is signified their ignoble and base condition, that they were like persons removed from the sight of all men and from the common light of day. By the end of many days, is meant, as I have said, the length of their exile, for in a short time they would not have become putrified, and except indeed this had been distinctly expressed, they would have never been convinced of the grievousness of the calamity which was nigh them. Hence he says that the days would be many, so that they might contract putridity while hidden in the hole.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Jer 13:7 Then I went to Euphrates, and digged,…
Jer 13:7 Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.
Ver. 7. Then I went to Euphrates.] See on Jer 13:4. Those that are for an actual journey allege that Jeremiah might do this without danger in the days of Jehoiakim, who was the King of Babylon’s vassal, and paid him tribute.
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And, behold, the girdle was rotted, it was profitable for nothing.] This showed that the Jews should in that country lie rotting, as it were, in baseness, and servility, and sin together many years, so that God might justly have left them there still in misery, as a man leaves his rotten girdle to become dung.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Whether the prophet really made such a journey, or…
Whether the prophet really made such a journey, or all this was but a vision, is very uncertain. When he came to the place, or in his vision, he thought, when he came to the place, that he saw all the girdle rotted; and good for nothing but to be thrown upon a dunghill.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then I went to Euphrates,.... In a vision; this…
Then I went to Euphrates,.... In a vision; this is the second journey, of which See Gill on Jer 13:5,
and digged; the hole, in process of time, being stopped up with soil or sand, that were thrown up over it; this digging was in a visionary way; see Eze 8:8,
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and took the girdle from the place where I had hid it; which he knew again by some token or another:
and, behold, the girdle was marred; or "corrupted" (q); it was become rotten by the washing of the water over it, and its long continuance in such a place:
it was profitable for nothing; it could not be put upon a man's loins, or be wore any more; nor was it fit for any other use, it was so sadly spoiled and so thoroughly rotten. It is in the Hebrew text, "it shall not prosper to all" (r) things; that is, not "to anything" (s), as many render it.
(q) "corruptum erat", Munster, Montanus, Schmidt; "computruerat", Pagninus. (r) "non proficiet omnibus", Vatablus. (s) "Non prosperabitur cuiquam", Montanus; "ad ullam rem", Junius & Tremellius, Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 7. And behold, the girdle was marred; it…
Verse 7. And behold, the girdle was marred; it was profitable for nothing.] This symbolically represented the state of the Jews: they were corrupt and abominable; and God, by sending them into captivity, "marred the pride of Judah, and the great pride of Jerusalem," Jer 13:9.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 7. Digged — Showing that Jeremiah had filled in…
7. Digged — Showing that Jeremiah had filled in with gravel or earth above the girdle, and so concealed it.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) The girdle was marred.—The symbolism is explained in…
(7) The girdle was marred.—The symbolism is explained in Jer_13:9. The girdle stained, decayed, worthless, was a parable of the state of Judah after the exile, stripped of all its outward greatness, losing the place which it had once occupied among the nations of the earth.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I went... and digged. The apron, then, had been…
I went... and digged. The apron, then, had been covered with a thick layer of earth.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.