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Jeremiah 8:6

in Jeremiah 8

I have listened and heard; they do not speak what is right. No one repents of his wickedness, asking, ‘What have I done?’ Everyone has pursued his own course like a horse charging into battle.

BSB

The same verse in ASV and KJV ▾

ASV

I hearkened and heard, but they spake not aright: no man repenteth him of his wickedness, saying, What have I done? every one turneth to his course, as a horse that rusheth headlong in the battle.

KJV

I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.

This verse in Jeremiah 8

Commentary

12 notes on this verse

A commentator

Jerome

Commentary on Jeremiah · Written before 420.

(Verse 6.) I listened and heard: no one speaks what is good. There is no one who repents for his sin, saying: what have I done? All have turned to their own course, like a horse rushing into battle. Called to repentance, they scornfully refuse to listen: and it is not enough for them to have sinned against the Lord and spoken blasphemy, but they all rush like horses, and with fervent speed into battle, not reflecting on their sin, nor saying, what have I done?

This site's exposition

Do men fall and not get up again

on Jeremiah 8:4-7

The LORD asks whether men “fall and not get up again”, the ordinary law of falling and rising that Judah alone has suspended. The stork, the turtledove, the swift and the thrush keep their seasons, “but My people do not know the requirements of the LORD”.

This site's exposition

like a horse charging into battle

The LORD listened and heard before he passed sentence, as at the tower of Genesis 11:5, Barnes notes. He renders the repentance clause as no man pitying his own wickedness. Each one charges on like a horse into battle.

The record, by era

The Church Fathers2 voices

A commentator

Lucius Caecilius Firmianus Lactantius

DIVINE INSTITUTES 4:11 · Written before 325.

proposed

Jeremiah also says, in like manner: "The turtle and the swallow have known her time, and the sparrows of the field have observed the times of their coming, but my people have not known the judgment of the Lord. How do you say, We are wise, and the law of the Lord is with us? The meting out is in vain. The scribes are deceived and confounded. The wise men are dismayed and taken, for they have rejected the word of the Lord." Therefore (as I had begun to say), when God had determined to send to people a teacher of righteousness, he commanded him to be born again a second time in the flesh and to be made in the likeness of humankind himself, to whom he was about to be a guide, and companion and teacher. But since God is kind and merciful to his people, he sent him to those very persons whom he hated, that he might not close the way of salvation against them forever but might give them a free opportunity of following God, that they might both gain the reward of life if they should follow him (which many of them do and have done) and incur the penalty of death by their fault if they should reject their King.

A commentator

John Chrysostom

HOMILIES ON THE GOSPEL OF MATTHEW 21:4 · Written before 407.

proposed

Wherefore it were meet exceedingly to admire the consideration of our Lawgiver, in that, when He might bring forward His illustration from among men, and when He might have spoken of Moses and Elias and John, and others like them, who took no thought; that He might touch them more to the quick, He made mention of the irrational beings. For had He spoken of those righteous men, these would have been able to say, "We are not yet become like them." But now by passing them over in silence, and bringing forward the fowls of the air, He hath cut off from them every excuse, imitating in this place also the old law. Yea, for the old covenant likewise sends to the bee, and to the ant, and to the turtle, and to the swallow. And neither is this a small sign of honor, when the same sort of things, which those animals possess by nature, those we are able to accomplish by an act of our choice.

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

(2.) They were so far from repenting of their sins that they went on resolutely in their sins: Every one turned to his course, his wicked course, that course of sin which he had chosen and accustomed himself to, as the horse rushes into the battle, eager upon action, and scorning to be curbed. How the horse rushes into the battle is elegantly described, Job xxxix.
I hearkened and heard,....

The Nineteenth Century1 voice

I hearkened and heard - God, before passing sentence, carefully listens to the words of the people. Compare Gen 11:5, where the divine judgment is preceded by the Almighty going down to see the tower. Not aright - Or, “not-right;” which in the Hebrew idiom means that which is utterly wrong. No man repented - The original phrase is very striking: No “man had pity upon his own wickedness.” If men understood the true nature of sin, the sinner would repent out of very pity upon himself.
4 more voices on this verse

The Nineteenth Century4 voices

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

spake not aright--that is, not so as penitently to confess that they acted wrong. Compare what follows. every one . . . his course--The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified. horse rusheth--literally, "pours himself forth," as water that has burst its embankment.

quarantine:debris (2026-07-29) — starts-lowercase

PERHAPS NO FIGURE represents God in a more gracious light than those figures of speech, which represent him as stooping from his throne, and as coming down from heaven to attend to the wants and to behold the woes of mankind. We must have love for that God, who, when Sodom and Gomorrah were reeking with iniquity, would not destroy those cities, although he knew their guilt and their wickedness, until he had made an actual visitation to them and had sojourned for awhile in their streets.
PERHAPS NO FIGURE represents God in a more gracious light than those figures of speech, which represent him as stooping from his throne, and as coming down from heaven to attend to the wants and to behold the woes of mankind. We must have love for that God, who, when Sodom and Gomorrah were reeking with iniquity, would not destroy those cities, although he knew their guilt and their wickedness, until he had made an actual visitation to them and had sojourned for awhile in their streets. Methinks we can not help pouring out our heart in affection to that God, of whom we are told that he inclines his ear from the highest glory, and puts it to the lip of the faintest that breathes out the true desire. How can we resist feeling that he is a God whom we must love, when we know that he regards everything that concerns us, numbers the very hairs of our heads, bids his angels protect our footsteps lest we dash our feet against stones, marks our path end ordereth our ways. But especially is this great truth brought near to man’s heart, when we recollect how attentive God is, not merely to the temporal interests of his creatures, but to their spiritual concerns. God is represented in Scripture as waiting to be gracious, or, in the language of the parable, when his prodigals are yet a great way off he sees them; he runs and falls upon their neck and kisses them. He is so attentive to everything that is good, even in the poor sinner’s heart, that to him there is music in a sigh, and beauty in a tear; and in this verse that I have just read, he represents himself as looking upon man’s heart and listening—listening, if possibly he may hear something that is good.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

As the horse rusheth into the battle - This strongly marks the unthinking, careless desperation of their conduct.

The words behind it

19 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • הִקְשַׁ֤בְתִּיI have paid attention

    hikshavtiH7181 →46 times

  • וָֽאֶשְׁמָע֙and I have heard

    vaeshma'H8085 →1159 times

  • לוֹא־not

    lo'-H3808 →5168 times

  • כֵ֣ןright

    khenH3651 →771 times

  • יְדַבֵּ֔רוּthey speak

    yedaberuH1696 →1141 times

  • אֵ֣יןthere not

    ʾeinH369 →789 times

  • אִ֗ישׁ[is] anyone

    ʾishH376 →1663 times

  • נִחָם֙[who] relents

    nichamH5162 →108 times

  • עַל־on

    ʾal-H5921 →5755 times

  • רָ֣עָת֔וֹwickedness his

    raatoH7451 →662 times

  • לֵאמֹ֖ר<to> saying

    lemorH559 →5305 times

  • מֶ֣הwhat?

    mehH4100 →752 times

  • עָשִׂ֑יתִיhave I done

    ʾasitiH6213 →2628 times

  • כֻּלֹּ֗הall of it

    kulohH3605 →5413 times

  • שָׁ֚ב[is] turning

    shavH7725 →1056 times

  • בִּמְר֣וּצָתָ֔םin own course their

    bimrutzotamH4794 →

  • כְּס֥וּסlike a horse

    kesusH5483 →140 times

  • שׁוֹטֵ֖ף[which] rushes

    shotefH7857 →31 times

  • בַּמִּלְחָמָֽה׃in the battle

    bamilchamahH4421 →320 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    2 Peter 3:9

    The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.

    it leads to

    • 1 Timothy 2:4

      who wants everyone to be saved and to come to the knowledge of the truth.

    • Romans 2:4

      Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God’s kindness leads you to repentance?

    • Psalms 86:15

      But You, O Lord, are a compassionate and gracious God, slow to anger, abounding in loving devotion and faithfulness.

    • Habakkuk 2:3

      For the vision awaits an appointed time; it testifies of the end and does not lie. Though it lingers, wait for it, since it will surely come and will not delay.

    • Isaiah 30:18

      Therefore the LORD longs to be gracious to you; therefore He rises to show you compassion, for the LORD is a just God. Blessed are all who wait for Him.

  • Through

    Isaiah 30:18

    Therefore the LORD longs to be gracious to you; therefore He rises to show you compassion, for the LORD is a just God. Blessed are all who wait for Him.

    it leads to

    • 2 Peter 3:9

      The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.

    • Lamentations 3:25–26

      The LORD is good to those who wait for Him, to the soul who seeks Him.

    • Proverbs 16:20

      Whoever heeds instruction will find success, and blessed is he who trusts in the LORD.

Where this verse is studied

On this page

Studies1

About Jeremiah

Jeremiah Lamenting the Destruction of Jerusalem, Rembrandt, 1630. Public domain.
Jeremiah Lamenting the Destruction of Jerusalem, Rembrandt, 1630. Public domain.
This page draws on 11 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Old Testament; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Carl Friedrich Keil, The Prophecies of Jeremiah; Charles Spurgeon, The New Park Street Pulpit, Sermon No. 169: “What Have I Done?” (lightly modernized text, CCEL edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Jeremiah; John Chrysostom, HOMILIES ON THE GOSPEL OF MATTHEW 21:4; John Gill, Exposition of the Old Testament (1748-1763); Lucius Caecilius Firmianus Lactantius, DIVINE INSTITUTES 4:11 and Matthew Henry, Commentary on the Whole Bible.