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frt, of fresh water in general, or like frdt, a place near the water, a crevice opening from the water into the land - interpretations so far fetched as to require no serious refutation. פּרת, he says, is either to be understood like Arab. and Dahl.) could seriously come to adopt the conceit that פּרת is one and the same with אפּרת ( Genesis 48:7), and so with Bethlehem " and what he says is doubly relevant to his own rendering. remarks, "It is most amazing that recent scholars (Hitz. observes, that "fifty years later a prophet understood the word of the Euphrates at Jeremiah 51:63." Now even if Jeremiah 51:63 had been written by another prophet, and fifty years later (which is not the case, see on Jeremiah 50ff.), the authority of this prophet would suffice to prove every other interpretation erroneous even although the other attempts at interpretation had been more than the merest fancies. The assertion that the Euphrates is called נהר פּרת everywhere else, including Jeremiah 46:2, Jeremiah 46:6, Jeremiah 46:10, loses its claim to conclusiveness from the fact that the prefaced rhn is omitted in Genesis 2:14 Jeremiah 51:63. Still less reason is to be found in arbitrary interpretations of the name, such as, after Bochart's example, have been attempted by Ven., Hitz., and Ew. And the great distance of the Euphrates - about 250 miles - gives us no sufficient reason for departing from the narrative as we have it before us, pointing as it does to a literal and real carrying out of God's command, and to relegate the matter to the inward region of spiritual vision, or to take the narrative for an allegorical tale. The Bible writers are wont to set forth such external matters in no very circumstantial way. Nor is anything proved against the real performance of God's command by the remark, that the journey thither and back on both occasions is spoken of as if it were a mere matter of crossing a field. On this ground Ros., Graf, etc., hold the matter for a parable or an allegorical tale, But this view depends for support on the erroneous assumption that the specification of the Euphrates is of no kind of importance for the matter in hand whereas the contrary may be gathered from the four times repeated mention of the place. But on the other hand, it has been found very improbable that "Jeremiah should twice have made a journey to the Euphrates, merely to prove that a linen girdle, if it lie long in the damp, becomes spoilt, a thing he could have done much nearer home, and which besides everybody knew without experiment" (Graf.). The first view seems to be supported by the wording of the passage, namely, the twice repeated account of the prophet's journey to the Phrat on the strength of a twice repeated divine command. With regard to the symbolical action imposed on the prophet and performed by him, the question arises, whether the thing took place in outward reality, or was only an occurrence in the spirit, in the inward vision. For as the girdle cleaves to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith Jahveh that it might be to me for a people and for a name, for a praise and for an ornament but they hearkened not." This evil people, which refuse to hear my words, which walk in the stubbornness of their heart, and walk after other gods, to serve them and to worship them, it shall be as this girdle which is good for nothing. Thus hath Jahveh said, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. And the word of Jahveh came to me, saying: Jeremiah 13:9. And I went to the Euphrates, and digged, and took the girdle from the place where I had hid it and, behold, the girdle was marred, was good for nothing. And it came to pass after many days, that Jahveh said unto me: Arise, go to the Euphrates, and bring thence the girdle which I commanded thee to hide there. So I went and hid it, as Jahveh had commanded me. Take the girdle which thou hast bought, which is upon thy loins, and arise, and go to the Euphrates, and hide it there in a cleft of the rock. Then came the word of Jahveh to me the second time, saying: Jeremiah 13:4.
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So I bought the girdle, according to the word of Jahveh, and put it upon my loins, Jeremiah 13:3.
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"Thus spake Jahveh unto me: Go and buy thee a linen girdle, and put it upon thy loins, but into the water thou shalt not bring it. Keil and Delitzsch Biblical Commentary on the Old TestamentThe spoilt girdle.