Jeremiah 13:9 kjv
Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem.
Jeremiah 13:9 nkjv
"Thus says the LORD: 'In this manner I will ruin the pride of Judah and the great pride of Jerusalem.
Jeremiah 13:9 niv
"This is what the LORD says: 'In the same way I will ruin the pride of Judah and the great pride of Jerusalem.
Jeremiah 13:9 esv
"Thus says the LORD: Even so will I spoil the pride of Judah and the great pride of Jerusalem.
Jeremiah 13:9 nlt
"This is what the LORD says: This shows how I will rot away the pride of Judah and Jerusalem.
Jeremiah 13 9 Cross References
| Verse | Text | Reference |
|---|---|---|
| Prov 16:18 | Pride goes before destruction, And a haughty spirit before a fall. | Direct link between pride and destruction. |
| Prov 18:12 | Before destruction the heart of a man is haughty... | Haughtiness precedes ruin. |
| Isa 2:11 | The lofty looks of man shall be humbled, The haughtiness of men bowed down... | God humbles the proud. |
| Isa 13:11 | I will punish the world for its evil, And the wicked for their iniquity... and bring down the haughtiness of the proud... | God's universal judgment against pride. |
| Dan 4:37 | ...for those who walk in pride He is able to put down. | God's power to humble the arrogant. |
| Hos 5:5 | The pride of Israel testifies to his face; Therefore Israel and Ephraim shall stumble... | Israel's pride as a witness against them. |
| Ezek 16:49 | Look, this was the iniquity of your sister Sodom: She and her daughter had pride... | Pride listed as a core sin of Sodom. |
| Ezek 28:2 | ...Because your heart is lifted up, And you say, "I am a god"... | Tyre's pride leading to its downfall. |
| Zeph 2:10 | This they shall have for their pride, Because they have reproached and made arrogant boasts... | Pride results in reproach and destruction. |
| Zeph 3:11 | ...I will take away from your midst Your proud evildoers... | God removes proud evildoers from His people. |
| Jer 25:9 | ...I will bring them against this land... and make them an astonishment... | God's use of Babylon to execute judgment. |
| Jer 32:28 | "Therefore thus says the LORD: Behold, I will give this city into the hand of the Chaldeans..." | Declaration of Jerusalem's fall. |
| 2 Kgs 24:14 | Also he carried into captivity all Jerusalem... | Historical fulfillment of the exile. |
| Deut 8:14 | ...when your heart is lifted up, and you forget the LORD your God... | Warning against pride causing forgetting God. |
| Zech 9:6 | "A mongrel people shall dwell in Ashdod, And I will cut off the pride of Philistia." | Removal of pagan pride. |
| Isa 28:1 | Woe to the crown of pride, The drunkards of Ephraim... | Denunciation of Israel's arrogant glory. |
| 1 Pet 5:5 | ...God resists the proud, But gives grace to the humble. | NT principle of God's opposition to pride. |
| James 4:6 | ...God resists the proud, But gives grace to the humble. | NT echo of the divine principle regarding pride. |
| Matt 23:12 | And whoever exalts himself will be humbled, and he who humbles himself will be exalted. | Jesus' teaching on humility and pride. |
| Mic 3:11 | Her heads judge for a bribe; Her priests teach for pay; Her prophets divine for money... | Leaders' corruption as a form of pride. |
| Rev 18:7 | In the measure that she glorified herself and lived luxuriously, in the same measure give her torment... | Judgment on Babylon's self-glorification. |
| Judg 17:6 | In those days there was no king in Israel; everyone did what was right in his own eyes. | Underlying root of self-willed pride. |
Jeremiah 13 verses
Jeremiah 13 9 Meaning
Jeremiah 13:9 declares God's solemn intent to destroy the overweening self-assurance and spiritual arrogance of both the nation of Judah and its capital, Jerusalem. This divine pronouncement, framed by the preceding symbolic act of the rotten linen sash, reveals that their exalted status, power, and supposed invincibility, which fueled their rebellion and idolatry, would be utterly corrupted and brought low by God's judgment.
Jeremiah 13 9 Context
Jeremiah 13:9 provides the direct explanation of the symbolic object lesson of the rotten linen sash (verses 1-11). Earlier in the chapter, Jeremiah was commanded to buy a new linen sash, wear it, then hide it in a rock crevice by the Euphrates. After many days, he retrieved it, finding it ruined and utterly worthless. This sign-act represented God's chosen people, Israel, whom He intended to bind closely to Himself "for a people, for renown, for praise, and for glory" (Jer 13:11), much like a sash is bound to a person. However, just as the sash became ruined by disuse and corruption, Judah's intimate relationship with God was spoiled by their spiritual harlotry and refusal to obey.
Historically, Judah and Jerusalem during Jeremiah's ministry were characterized by widespread idolatry, moral decay, social injustice, and a pervasive, defiant confidence in their unique status as God's chosen people, coupled with a belief in the inviolability of Jerusalem and the Temple. This national arrogance prevented them from heeding God's repeated warnings to repent. The "pride" mentioned here refers to their self-glorification and presumptuous trust in human strength, political alliances, and false gods rather than Yahweh.
Jeremiah 13 9 Word analysis
- Thus says the LORD (כֹּה אָמַר יְהוָה, koh amar YHWH): A classic prophetic formula asserting the divine origin and authoritative nature of the message. It signifies that the following declaration is a direct word from the covenant God, Yahweh. This is not Jeremiah's opinion but God's decree.
- In this manner (כָּכָה, kakhah): This crucial adverb points back directly to the preceding object lesson of the spoiled linen sash in Jer 13:1-8. The way the sash became useless—rotted and utterly good for nothing—is the exact manner in which Judah's pride will be destroyed. It emphasizes the complete degradation and loss of purpose.
- I will ruin (אַשְׁחִית, ashchith): Derived from the Hebrew verb שָׁחַת (shachat), meaning to spoil, corrupt, destroy, mar. This is an active and decisive declaration of divine judgment. God is the subject, indicating His direct agency in this destruction. It implies not just an external defeat but an internal corruption and degradation, rendering the object useless.
- the pride (אֶת־גְּאוֹן, et-g'on): From גָּאוֹן (ga'on), this word can denote majesty, excellency, or splendor (positive connotation, e.g., God's pride/glory, Amos 8:7; Ps 47:4), but often in prophetic contexts for humans or nations, it signifies arrogance, haughtiness, self-exaltation, or defiant stubbornness (negative connotation, e.g., Prov 16:18). In Jeremiah 13:9, it is definitively negative, referring to Judah's sinful arrogance, their defiant self-confidence, their boast in their unique covenant relationship despite their apostasy, and their reliance on anything other than God.
- of Judah (יְהוּדָה, Yehudah): Refers to the Southern Kingdom, God's chosen people who remained after the Northern Kingdom (Israel) had been exiled. They were meant to be His loyal covenant nation.
- and the great pride (וְאֶת־גֹּדֶל גְּאוֹן, v'et-godel g'on): The Hebrew word גֹּדֶל (godel) means "greatness" or "magnitude." Its addition here amplifies "pride," emphasizing the immense scale and deeply ingrained nature of Jerusalem's arrogance. It suggests an even more egregious level of self-exaltation.
- of Jerusalem (יְרוּשָׁלַיִם, Yerushalayim): The capital city, site of the Temple, and perceived as the holy and impregnable city. Its specific mention indicates that the corruption of pride was especially virulent at the very heart of the nation's spiritual and political life, making the judgment all the more significant.
Jeremiah 13 9 Bonus section
The emphasis on ga'on (pride) in Jeremiah's message frequently carries a dual polemical edge. First, it critiques Judah's internal spiritual decay and self-righteousness, directly challenging their perceived standing with God despite their unfaithfulness. Second, it serves as an indirect polemic against the regional idolatrous nations who often boasted of their power, wealth, and patron deities. By declaring that even His own chosen people, whom He made for His own ga'on (glory), would have their human ga'on (arrogance) ruined, God demonstrated His sovereignty over all nations and any source of human pride. The specific reference to Jerusalem's "great pride" often implies the belief in the city's inviolability due to the Temple (Micah 3:11), a pride God directly addresses as a delusion leading to destruction. This concept is vital: that which humans glorify, if it opposes God, becomes the very object of His ruin.
Jeremiah 13 9 Commentary
Jeremiah 13:9 is a pivotal verse, decoding the symbolic prophecy of the spoiled sash and clearly stating God's reason for the impending disaster: the pervasive pride of Judah and Jerusalem. This pride encompassed their arrogant self-reliance, their deluded belief in their invincibility despite apostasy, and their worship of other gods, rejecting their intimate bond with Yahweh. God, who had chosen them for glory, will now actively corrupt and ruin that very source of their perceived splendor, turning their pride into humiliation and their boasted strength into utter uselessness. This judgment reveals God's unyielding opposition to human self-exaltation and His commitment to humbling the haughty, fulfilling the principle that "pride goes before destruction." The specific mention of both "Judah" and "the great pride of Jerusalem" underscores the widespread nature of this sin, from the general populace to the spiritual and political center, implying the judgment would be comprehensive and without escape. The consequence is not just punishment but a dismantling of identity, making them unfit for God's intended purpose, leading to exile and disgrace.