Jeremiah 13:27

KJV

I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, [and] thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when [shall it] once [be]?

KJV (with Strong's)

I have seen {H7200} thine adulteries {H5004}, and thy neighings {H4684}, the lewdness {H2154} of thy whoredom {H2184}, and thine abominations {H8251} on the hills {H1389} in the fields {H7704}. Woe {H188} unto thee, O Jerusalem {H3389}! wilt thou not be made clean {H2891}? when shall it once {H5750}{H310} be?

Complete Jewish Bible

On the hills and in the fields, I have seen your abominations - your adulteries, your lustful neighings your shameless prostitution. Woe to you, Yerushalayim! You refuse to be purified! Won't you ever allow it?"

Berean Standard Bible

Your adulteries and lustful neighings, your shameless prostitution on the hills and in the fields— I have seen your detestable acts. Woe to you, O Jerusalem! How long will you remain unclean?”

American Standard Version

I have seen thine abominations, even thine adulteries, and thy neighings, the lewdness of thy whoredom, on the hills in the field. Woe unto thee, O Jerusalem! thou wilt not be made clean; how long shall it yet be?

Commentary

### SUMMARY
Jeremiah 13:27 delivers a profound and sorrowful divine indictment against Judah, personified by Jerusalem, for its pervasive spiritual infidelity and moral depravity. Through the prophet Jeremiah, God unveils His intimate knowledge of their persistent idolatry, depicted in graphic terms of sexual immorality, which has defiled their covenant relationship. The verse culminates in a lamentable "Woe" and a poignant rhetorical question, revealing God's heartbreak over their unrepentant state and His longing for their purification, even as He pronounces the inevitable consequences of their stubborn rebellion.

### CONTEXT
* **Literary Context:** Jeremiah 13:27 stands as the climactic and most explicit indictment within a chapter designed to illustrate Judah's deep-seated sin and the certainty of divine judgment. The chapter opens with the symbolic act of the ruined linen waistband ([Jeremiah 13:1-11](/jeremiah/13-1-11 "Jeremiah 13:1-11 - The Parable of the Ruined Waistband")), signifying Judah's defilement and God's intention to destroy their pride. This is followed by the parable of the wine jars ([Jeremiah 13:12-14](/jeremiah/13-12-14 "Jeremiah 13:12-14 - The Parable of the Wine Jars")), which underscores the inescapable judgment and widespread destruction awaiting all inhabitants. Further warnings are issued to the royal family ([Jeremiah 13:18-19](/jeremiah/13-18-19 "Jeremiah 13:18-19 - Warning to the King and Queen")), and a stark rhetorical question is posed about Judah's inability to change its ingrained evil, much like a leopard cannot change its spots ([Jeremiah 13:23](/jeremiah/13-23 "Jeremiah 13:23 - Can the Ethiopian Change His Skin?")). Verse 27 serves as the final, searing summary of their spiritual condition, acting as a desperate, heartbroken plea from God before the inevitable exile.
* **Historical & Cultural Context:** Jeremiah's prophetic ministry unfolded during the tumultuous final decades of the Kingdom of Judah (c. 627-586 BC), a period marked by political instability and profound spiritual decline leading to the Babylonian exile. The "hills in the fields" mentioned in the verse directly refer to the "high places" (*bamot*), ubiquitous sites where Canaanite fertility cults, involving sacred prostitution, child sacrifice, and other detestable practices, were openly conducted. These rituals were a direct affront to the Mosaic Covenant, which demanded exclusive worship of Yahweh and explicitly forbade such syncretistic practices. Jerusalem, as the designated holy city and center of Yahweh worship, had become deeply implicated in these abominations, making its spiritual defilement particularly egregious. The language of "adulteries" and "whoredom" would have been immediately understood by the Israelite audience as a betrayal of the covenant relationship, which was often depicted as a sacred marriage between Yahweh and His people (e.g., [Ezekiel 16](/ezekiel/16 "Ezekiel 16 - God's Love for Jerusalem and Her Harlotry")).
* **Key Themes:** Jeremiah 13:27 powerfully encapsulates several core themes that resonate throughout the book of Jeremiah and the broader prophetic literature. Central to the verse is the theme of **Covenant Unfaithfulness and Idolatry**, where Judah's pursuit of other gods is vividly portrayed as spiritual adultery, a profound betrayal of their exclusive covenant with Yahweh. This unfaithfulness elicits **Divine Indignation and Lament**, as God expresses deep sorrow and righteous anger over His people's actions, culminating in the pronouncement of "Woe." The verse also underscores the theme of **Inescapable Judgment**, as Judah's persistent and public sin inevitably leads to divine punishment, foreshadowing the impending Babylonian exile as a consequence of their actions (e.g., [Jeremiah 25:8-11](/jeremiah/25-8-11 "Jeremiah 25:8-11 - Seventy Years of Captivity")). Finally, despite the severity of the indictment, there remains a poignant theme of **God's Persistent Call to Repentance and Cleansing**, evident in the rhetorical question, "wilt thou not be made clean?", which highlights God's enduring desire for His people's restoration and purification, even in the face of their deep-seated corruption, a call echoed elsewhere in the prophets (e.g., [Isaiah 1:16-20](/isaiah/1-16-20 "Isaiah 1:16-20 - Invitation to Repentance and Forgiveness")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Lewdness (Hebrew, _zimmâh'_):** From H2154, this term signifies "a plan, especially a bad one; heinous crime, lewd(-ly, -ness), mischief, purpose, thought, wicked (device, mind, -ness)." In Jeremiah 13:27, it emphasizes that Judah's spiritual "whoredom" was not a mere lapse but a deliberate, premeditated, and deeply ingrained inclination towards wickedness. It points to a calculated depravity, a "wicked device" of their hearts that drove their idolatrous practices.
* **Woe (Hebrew, _ʼôwy'_):** From H188, meaning "lamentation; also interjectionally Oh!; alas, woe." This powerful interjection serves as both a cry of profound sorrow from God and a solemn pronouncement of impending judgment. It conveys God's deep grief over Jerusalem's spiritual state while simultaneously signaling the certain and severe consequences that will inevitably follow their unrepentant sin, acting as a divine warning.
* **Clean (Hebrew, _ṭâhêr'_):** From H2891, a primitive root meaning "to be bright; i.e. (by implication) to be pure (physical sound, clear, unadulterated; Levitically, uncontaminated; morally, innocent or holy); be (make, make self, pronounce) clean, cleanse (self), purge, purify(-ier, self)." In the context of Jeremiah 13:27, this word highlights God's desire for Judah's moral and spiritual purification from the defilement of idolatry. The rhetorical question "wilt thou not be made clean?" underscores their stubborn refusal to undergo the necessary cleansing and return to a state of holiness before God.

#### Verse Breakdown
* **"I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, [and] thine abominations on the hills in the fields."**: This opening clause is a direct, authoritative declaration from God, emphasizing His omniscient gaze and intimate knowledge of Judah's profound spiritual corruption. The progression of terms—"adulteries" (H5004, _niʼuph_, spiritual infidelity), "neighings" (H4684, _matshâlâh_, a vivid metaphor for unrestrained, animalistic lust for idolatry), "lewdness of thy whoredom" (H2154, _zimmâh_, H2184, _zᵉnûwth_, deliberate and pervasive spiritual prostitution), and "abominations" (H8251, _shiqqûwts_, detestable idolatrous practices, often involving cultic sexual rites or child sacrifice)—paints a graphic and escalating picture of their moral and spiritual degradation. The phrase "on the hills in the fields" (H1389, _gibʻâh_, H7704, _sâdeh_) precisely locates these detestable acts at the pagan high places, signifying open, public, and widespread rebellion against Yahweh.
* **"Woe unto thee, O Jerusalem!"**: This is a powerful prophetic lament and an immediate pronouncement of impending judgment. "Woe" (H188, _ʼôwy_) expresses both God's profound sorrow over Jerusalem's spiritual state and the certainty of the devastating consequences that await them. Addressing "Jerusalem" (H3389, _Yᵉrûwshâlaim_) personifies the entire nation, holding the capital city accountable as the heart of its religious and political life and the focal point of its spiritual defilement.
* **"wilt thou not be made clean? when [shall it] once [be]?"**: This rhetorical question is a desperate, poignant plea from God, revealing His persistent desire for Judah's repentance and purification, even in the face of their deep-seated corruption. The question highlights their stubborn unwillingness to change ("wilt thou not be made clean?") and implies that their defilement is so ingrained that true cleansing seems impossible from their own efforts. The concluding "when shall it once be?" (H5750, _ʻôwd_, H310, _ʼachar_) underscores God's long-suffering patience reaching its limit, expressing a yearning for a future repentance that seems perpetually delayed and perhaps even hopeless from a human perspective.

#### Literary Devices
Jeremiah 13:27 is profoundly enriched by its use of vivid literary devices that amplify its message of divine indictment and lament. **Metaphor** is central, with Judah's idolatry consistently depicted as "adulteries" and "whoredom," drawing on the covenant relationship between God and Israel as a sacred marriage. This **personification** of Jerusalem as an unfaithful wife makes the betrayal deeply personal and emotionally charged, highlighting the relational brokenness caused by their sin. The use of "neighings" is a striking **simile**, comparing the nation's uncontrolled lust for false gods to the unrestrained sexual desire of horses, emphasizing the base, animalistic, and unbridled nature of their spiritual pursuit. The phrase "Woe unto thee, O Jerusalem!" functions as a powerful **lament** and a **prophetic curse**, conveying both divine sorrow over their condition and the certainty of impending judgment. Finally, the concluding **rhetorical question**, "wilt thou not be made clean? when shall it once be?", serves as a desperate divine plea, underscoring the depth of their defilement and God's yearning for their repentance, while simultaneously highlighting their stubborn refusal to turn and the apparent futility of such a hope.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 13:27 profoundly connects to the biblical themes of covenant fidelity, the nature of sin as spiritual idolatry, and God's just judgment tempered by His persistent desire for repentance. The graphic imagery of "adulteries" and "whoredom" underscores the deeply personal and relational aspect of Israel's sin against Yahweh, their divine husband and covenant partner. This unfaithfulness was not merely a breaking of rules but a betrayal of love and trust, leading to a defilement that permeated every aspect of their national life, symbolized by the "abominations on the hills." Yet, even in the pronouncement of "Woe," God's rhetorical question reveals His enduring compassion and His longing for His people to return to Him, demonstrating that divine judgment is often a painful consequence of unrepentant sin, rather than an arbitrary act, always holding out the possibility of purification.

* [Hosea 4:12](/hosea/4-12 "Hosea 4:12 - Israel's Spiritual Whoredom")
* [Ezekiel 16:32](/ezekiel/16-32 "Ezekiel 16:32 - Jerusalem's Spiritual Harlotry")
* [James 4:4](/james/4-4 "James 4:4 - Friendship with the World is Enmity with God")

### REFLECTION AND APPLICATION
Jeremiah 13:27 serves as a timeless mirror for self-examination, urging us to consider the nature of our own devotion to God. The "adulteries" and "whoredom" of ancient Judah represent anything that takes the place of God in our hearts today—be it ambition, comfort, relationships, material possessions, or even self-righteousness. These become our "high places" where we engage in "abominations" that subtly or overtly divert our worship and affection from the One true God. The divine observation, "I have seen," reminds us of God's omniscience and His intimate knowledge of our inner lives, challenging us to live with integrity and wholehearted devotion before Him. God's lament, "Woe unto thee," should stir a holy fear and a recognition of the serious consequences of spiritual compromise and unrepentant sin. His poignant question, "wilt thou not be made clean? when shall it once be?", remains a powerful and tender call to sincere repentance, urging us to confront any areas of spiritual defilement and to actively pursue purity and renewed, exclusive commitment to Christ, trusting in His power to truly cleanse.

#### Questions for Reflection
* **What "adulteries" or "whoredom" might God see in my own life, where my devotion is divided or misplaced?**
* **Are there "hills in the fields"—specific areas or practices—in my life where I engage in "abominations" that detract from my worship of God?**
* **How does God's lament, "Woe unto thee," challenge my complacency regarding sin and prompt me to seek deeper holiness?**
* **In what ways am I resisting God's call to be "made clean," and what steps can I take towards deeper purification and repentance, trusting in His grace?**

### FAQ
**What does "neighings" mean in this context?**

Answer: The term "neighings" (Hebrew: *matshâlâh*, H4684) in Jeremiah 13:27 is a striking and graphic metaphor derived from the lustful sounds made by horses, particularly stallions in heat. In this prophetic context, it is used to describe Judah's unrestrained, passionate, and animalistic pursuit of idolatry. It suggests that their turning away from Yahweh to worship false gods was not a passive or accidental act, but an eager, uncontrolled, and fervent desire, akin to the unbridled lust of animals. This vivid imagery underscores the depth of their spiritual depravity and their enthusiastic embrace of practices detestable to God, as seen in their devotion to pagan rituals on the [high places](/jeremiah/3-2 "Jeremiah 3:2 - Idolatry on the High Places").

### CHRIST-CENTERED FULFILLMENT
Jeremiah 13:27, with its lament over Judah's deep-seated sin and unfaithfulness, finds its ultimate Christ-centered fulfillment in several profound ways. The "adulteries" and "abominations" that so grieved God in the Old Covenant pointed to humanity's universal sin problem—our inherent spiritual rebellion and inability to truly cleanse ourselves. The rhetorical question, "wilt thou not be made clean? when shall it once be?", highlights humanity's desperate need for a cleansing beyond self-effort, a purification that no human ritual or resolve could achieve. This profound cleansing is perfectly and completely offered in Jesus Christ. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose atoning sacrifice on the cross provides the ultimate purification from all "lewdness" and "whoredom" of the heart (cf. [Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Cleansing by Christ's Blood")). Furthermore, Jesus, as the true Israel, perfectly fulfilled the covenant that Judah so grievously broke, establishing a [new covenant in His blood](/luke/22-20 "The New Covenant in Christ's Blood") where genuine cleansing and transformation of the heart are made possible through the indwelling Holy Spirit (cf. [Jeremiah 31:31-34](/jeremiah/31-31-34 "Jeremiah 31:31-34 - The New Covenant Promised")). Thus, the "woe" pronounced upon unrepentant Jerusalem foreshadows the just judgment for all who reject Christ, while the longing for cleansing is answered in the saving grace and transforming power available to all who turn to Him, for He is the one who makes us [clean by the washing of water with the word](/ephesians/5-26 "Ephesians 5:26 - Christ Cleanses the Church") and presents us without blemish before God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hosea 8:5

Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to innocency?

Ezekiel 24:13

In thy filthiness [is] lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.

Ezekiel 6:13

Then shall ye know that I [am] the LORD, when their slain [men] shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols.

Isaiah 65:7

Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom.

Proverbs 1:22

How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

Jeremiah 5:7

How shall I pardon thee for this? thy children have forsaken me, and sworn by [them that are] no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses.

Jeremiah 5:8

They were [as] fed horses in the morning: every one neighed after his neighbour's wife.