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Jeremiah 13:26

26. Therefore will I discover thy skirts upon thy face, that thy shame may appear.

26. Et etiam ego nudabo, (vel, discooperiam) fimbrias tuas in faciem tuam (super faciem tuam,) et aspicietur ignominia tua (potest etiam in proeterito tempore exponi hic versus; sed quoniam vaticinium est, ideo non insisto curiose in verbis aut in syllabis, sed sensum duntaxat respicio; quamquam non male etiam conveniet, si vertamus in tempore proeterito, quasi propheta de re jam facta disserat.)


He continues the same subject, — that God did not deal with his people with so much severity without the most just cause; for it could not be expected that he should treat them with more gentleness, since they rejected him and had recourse to vain confidences. I also, he says; for the particle גם, gam, denotes something mutual, as though he had said, “I also will have my turn; for I have it in my power to avenge myself: I will retaliate,” he seems to say, “this thine ingratitude; for as thou hast despised me, so will I expose thee to reproach and shame.” For God was shamefully despised by the Jews, when they substituted the Egyptians and their idols in his place: they could not have done him more dishonor than by transferring his glory to the ungodly and to their own figments. We hence see that there is an emphasis in the particle also, I will also make bare, or discover, thy skirts on thy face; that is, I will cast thy skirts on thy face. 100100     This is no doubt the meaning. See Nahum 3:5. The verb means to strip off, so as to make bare. The threatening is, to strip off the skirts and throw them over the face; and this is the rendering of the Syriac. Probably the most literal rendering would be the following, —
   And I also will strip (or roll) up thy skirts over thy face.

   The versions all differ, but the Septuagint convey this idea. Blayney’s uncovering “thy skirts before thee,” imparts no meaning. — Ed.

This mode of speaking often occurs in the Prophets; and as I have elsewhere explained, it means the uncovering of the uncomely parts: it is as though a vile woman was condemned to bear the disgrace of being stripped of her garments and exposed to the public, that all might abhor a spectacle so base and disgraceful. God, as we have before seen, assumed the character of a husband to his people: as then he had been so shamefully despised, he now says, that he had in readiness the punishment of casting the skirts of his people over their faces, that their reproach or baseness might appear by exposing their uncomely parts. It then follows —

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