Establishes Divine Authority:

It unequivocally asserts that the message originates directly from God (Yahweh), not from the prophet's own wisdom, political agenda, or personal opinion. This lends ultimate authority and infallibility to the pronouncement, demanding a response from the audience. *

Validates the Prophet's Role:

It confirms the prophet's legitimate calling as God's chosen messenger, emphasizing that they are merely a conduit for divine revelation. This was essential in a culture where false prophets were a concern, distinguishing true prophecy from human invention. *

Signals a New Revelation:

It often marks a transition point in the narrative, introducing a new divine command, judgment, promise, or interpretation, as seen here in Jeremiah 13:8. It prepares the audience for a fresh divine utterance. *

Emphasizes God's Active Engagement:

It highlights God's ongoing, active involvement in the affairs of humanity and His covenant people, demonstrating that He is not silent but continually communicates His will and purposes, even in times of rebellion and impending judgment. *

Underscores the Gravity of the Message:

The formulaic repetition impresses upon the audience the seriousness and certainty of what is about to be declared, whether it be a word of judgment or a promise of restoration, reinforcing that these are not light matters but divine decrees.

What number verse is Jeremiah 13:8 in the Bible?

Jeremiah 13:8 is the 19,275th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Jeremiah 13:8 sits at position 19,275.

13:713:7

Jeremiah 13:8

13:913:9

Translation

King James Version

Then the word of the LORD came unto me, saying,

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KJV (with Strong's)

Then the word ^H1697 of the LORD ^H3068 came unto me, saying ^H559,

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Complete Jewish Bible

Then the word of ADONAI came to me:

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Berean Standard Bible

Then the word of the LORD came to me:

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American Standard Version

Then the word of Jehovah came unto me, saying,

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World English Bible Messianic

Then the LORD’s word came to me, saying,

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Geneva Bible (1599)

Then the word of the Lord came vnto me, saying,

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Young's Literal Translation

And there is a word of Jehovah unto me, saying, `Thus said Jehovah:

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In the KJVVerse 19,275 of 31,102

Study This Verse

SUMMARY

Jeremiah 13:8 serves as a pivotal transitional statement within the book of Jeremiah, marking the direct, authoritative, and undeniable communication from Yahweh to His prophet. Following the symbolic action of the linen girdle, this verse signals a fresh divine revelation, underscoring that the subsequent pronouncements are not Jeremiah's personal insights or opinions, but rather the very words and will of the sovereign God, intended to instruct, warn, and call His people to repentance and obedience.

CONTEXT

Literary Context: Jeremiah 13:8 immediately follows the vivid and impactful parable of the linen girdle (Jeremiah 13:1-7). In this preceding passage, Jeremiah is commanded to acquire a linen girdle, wear it, then bury it by the Euphrates, and finally retrieve it to find it ruined and useless. This symbolic act powerfully illustrates Judah's spiritual corruption and their inevitable ruin due to their idolatry and rebellion, which had rendered them "good for nothing" in God's eyes. The phrase "Then the word of the LORD came unto me, saying," acts as a divine interjection, shifting the narrative from the prophetic action and its visual lesson to a direct verbal explanation or further divine instruction. It emphasizes that the interpretation and subsequent messages are divinely revealed, building upon the visual metaphor just presented and preparing the audience for the weighty pronouncements that follow in Jeremiah 13:9-11 regarding Judah's pride and impending captivity.
Historical & Cultural Context: Jeremiah ministered during a tumultuous period in Judah's history, spanning the reigns of several kings from Josiah to Zedekiah (late 7th to early 6th century BCE). This era was characterized by political instability, the decline of Assyrian power, the rise of Babylon, and, most significantly, the persistent spiritual apostasy of the people of Judah and Jerusalem. Despite repeated warnings from prophets like Jeremiah, the nation largely clung to idolatry and social injustice, breaking their covenant with Yahweh. In this cultural setting, prophets served as God's direct spokespersons, often conveying messages that were unpopular and challenging to the prevailing norms. The recurring formula "the word of the LORD came unto me" was a culturally recognized stamp of divine authority, indicating that the message was not human opinion but a direct decree from the supreme deity, Yahweh, who was actively engaged in the affairs of His covenant people.
Key Themes: This verse powerfully contributes to several overarching themes in Jeremiah and the prophetic literature. Firstly, it highlights the theme of Divine Revelation and Authority, emphasizing that God is not silent but actively communicates His will and purposes to humanity. The phrase underscores that the messages conveyed through Jeremiah carry ultimate authority, originating from the Creator Himself, not from human wisdom or political insight. Secondly, it reinforces the theme of the Prophetic Mandate. Jeremiah's role was to be God's faithful mouthpiece, and this verse confirms his surrender to that calling, indicating that he transmitted precisely what he received. This legitimizes Jeremiah's often unpopular and confrontational messages to a rebellious nation, reminding both the prophet and his audience of the divine origin of the prophecies. This echoes Jeremiah's initial commissioning, where God explicitly states, "Behold, I have put my words in your mouth" in Jeremiah 1:9. The consistent recurrence of this formula throughout the book (e.g., Jeremiah 1:2, Jeremiah 13:1) reinforces God's active engagement and the prophet's unique role as His messenger.

EXPOSITION AND ANALYSIS

Key Word Analysis

word (Hebrew, dâbâr', H1697): This term (H1697) is far more comprehensive than merely spoken sounds. It signifies an active, potent, and authoritative message, a matter (as spoken of), or a thing. By implication, it can refer to an act, affair, command, decree, or even a specific event brought about by divine declaration. In the context of "the word of the LORD," it denotes an effective communication from God that carries inherent power to accomplish what it declares, whether it be judgment, instruction, or promise. It is the very essence of God's revealed will and active intervention in human history.
LORD (Hebrew, Yᵉhôvâh', H3068): This (H3068) is the sacred covenant name of God, often transliterated as "Jehovah" or rendered as "Yahweh." Derived from the root "to be," it emphasizes God's self-existence, eternal nature, and His unwavering covenant faithfulness to Israel. The use of this specific name here underscores that the message originates from the personal, covenant-keeping God of Israel, lending ultimate weight and authority to the "word" that follows. It highlights the relational aspect of God's communication with His people, even in their rebellion and impending judgment.
saying (Hebrew, ʼâmar', H559): This primitive root (H559) denotes the act of speaking or declaring with great latitude, encompassing answering, appointing, commanding, or expressing intent. In this context, it signifies the direct, explicit articulation of the divine message. It emphasizes the verbal nature of the revelation and the clarity with which God communicates His intentions to Jeremiah, ensuring that the prophet fully comprehends and can accurately transmit the subsequent divine pronouncements. It implies a direct quotation of God's very words.

Verse Breakdown

"Then the word of the LORD came unto me,": This clause signifies a direct, unprompted, and authoritative divine communication. The temporal adverb "Then" indicates a specific moment of revelation, often following a period of prophetic action or a previous divine command. "The word of the LORD" (dâbâr Yᵉhôvâh) is a powerful and common prophetic formula, establishing the divine origin and absolute authority of the message. The phrase "came unto me" emphasizes the personal and direct nature of this revelation to Jeremiah, highlighting his unique role as God's chosen messenger and the recipient of this profound divine encounter.
"saying,": This single word introduces the direct discourse of God. It indicates that what follows is a verbatim account of God's utterance, not Jeremiah's interpretation, summary, or paraphrase. It underscores the precision and faithfulness required of the prophet in transmitting the divine message, reinforcing the concept that Jeremiah is merely the conduit for God's explicit declaration, ensuring the integrity and accuracy of the divine pronouncements.

Literary Devices

Jeremiah 13:8 primarily employs Formulaic Language and Direct Discourse. The phrase "Then the word of the LORD came unto me, saying," is a highly recognizable and frequently used prophetic formula throughout the Old Testament (e.g., 1 Kings 1:1, Hosea 1:1). Its consistent use serves to immediately establish the divine authority and origin of the subsequent message, leaving no doubt that what follows is God's own utterance. This formula also functions as a literary marker, signaling a transition from narrative or symbolic action to direct divine pronouncement. The inclusion of "saying" further emphasizes Direct Discourse, indicating that the words that follow are a verbatim quotation from God Himself, reinforcing the prophet's role as a faithful conduit and the absolute truthfulness of the message. This repetition of the divine origin underscores the gravity and certainty of the message to be delivered.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 13:8 is a profound theological statement, affirming God's active involvement in human history through His revealed word. It underscores the biblical truth that God is not a silent, distant deity but one who intentionally communicates His will, character, and purposes to humanity. This "word of the LORD" is not merely informative; it is dynamic, powerful, and effective, capable of accomplishing all that God intends. It highlights the foundational concept of divine revelation as the basis for all true knowledge of God and His expectations for humanity. For ancient Israel, and for believers today, this verse reminds us that our understanding of reality, morality, and destiny is rooted in God's authoritative declaration, not human speculation. The very act of God speaking is an act of sovereign power and loving engagement with His creation.

REFLECTION AND APPLICATION

Jeremiah 13:8 serves as a powerful reminder of the enduring truth that God desires to communicate with humanity. For believers today, while we do not receive direct prophetic utterances in the same manner as Jeremiah, God's "word" is fully revealed in the Holy Scriptures. This verse challenges us to approach the Bible with profound reverence, recognizing its divine origin and authoritative truth. It calls us to listen attentively, to diligently study, to humbly understand, and to faithfully obey God's revealed will, just as Jeremiah was called to do. Our spiritual growth and walk with God are inextricably linked to our engagement with His word, trusting in its power, reliability, and sufficiency to guide us in all aspects of life. It compels us to ask if we are truly listening to God's voice in His written word, allowing it to shape our thoughts, attitudes, and actions, and whether we are allowing His authoritative word to transform our lives and direct our paths.

Questions for Reflection

How does recognizing the divine origin of Scripture (as highlighted in Jeremiah 13:8) impact your approach to reading and studying the Bible?
In what ways might we, like ancient Judah, be prone to ignoring or distorting God's clear word in our lives today, perhaps by prioritizing personal desires or cultural norms over divine truth?
What practical steps can you take to more intentionally "hear" and obey the word of the LORD in your daily life, moving beyond mere intellectual assent to genuine submission?

FAQ

Why is the phrase "the word of the LORD came unto me, saying" so frequently repeated in prophetic books?

Answer: This phrase, or similar variations, is a crucial literary and theological device used throughout the Old Testament prophetic books. Its frequent repetition serves several vital purposes:

Establishes Divine Authority: It unequivocally asserts that the message originates directly from God (Yahweh), not from the prophet's own wisdom, political agenda, or personal opinion. This lends ultimate authority and infallibility to the pronouncement, demanding a response from the audience.
Validates the Prophet's Role: It confirms the prophet's legitimate calling as God's chosen messenger, emphasizing that they are merely a conduit for divine revelation. This was essential in a culture where false prophets were a concern, distinguishing true prophecy from human invention.
Signals a New Revelation: It often marks a transition point in the narrative, introducing a new divine command, judgment, promise, or interpretation, as seen here in Jeremiah 13:8. It prepares the audience for a fresh divine utterance.
Emphasizes God's Active Engagement: It highlights God's ongoing, active involvement in the affairs of humanity and His covenant people, demonstrating that He is not silent but continually communicates His will and purposes, even in times of rebellion and impending judgment.
Underscores the Gravity of the Message: The formulaic repetition impresses upon the audience the seriousness and certainty of what is about to be declared, whether it be a word of judgment or a promise of restoration, reinforcing that these are not light matters but divine decrees.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 13:8 speaks of God's direct communication through His prophet, its ultimate fulfillment and most profound expression are found in the person of Jesus Christ. The Old Testament "word of the LORD" that "came unto" the prophets was always a partial and progressive revelation, pointing forward to the full and final revelation in God's Son. As Hebrews 1:1-2 powerfully declares, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." Jesus is not merely a messenger of God's word; He is the Word (Logos) incarnate, the living embodiment of divine communication (John 1:1 and John 1:14). In Him, all of God's promises are "Yea and Amen" (2 Corinthians 1:20), signifying their complete and certain fulfillment. The power, authority, and efficacy attributed to the "word of the LORD" in the Old Testament find their supreme reality in Christ, who speaks with unparalleled authority, performs mighty works by His word, and whose very name is "The Word of God" (Revelation 19:13). Therefore, to truly hear and obey "the word of the LORD" today is to hear and obey Jesus Christ, the perfect and complete revelation of God, through whom God has spoken His final and most glorious word.

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Commentary on Jeremiah 13 verses 1–11

1 ¶ Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water.

2 So I got a girdle according to the word of the LORD, and put it on my loins.

3 And the word of the LORD came unto me the second time, saying,

4 Take the girdle that thou hast got, which is upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock.

5 So I went, and hid it by Euphrates, as the LORD commanded me.

6 And it came to pass after many days, that the LORD said unto me, Arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there.

7 Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.

8 Then the word of the LORD came unto me, saying,

9 Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem.

10 This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing.

11 For as the girdle cleaveth 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 the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear.

I. II. Main points1. 2. Sub-points

Here is, I. A sign, the marring of a girdle, which the prophet had worn for some time, by hiding it in a hole of a rock near the river Euphrates. It was usual with the prophets to teach by signs, that a stupid unthinking people might be brought to consider, and believe, and be affected with what was thus set before them. 1. He was to wear a linen girdle for some time, Jer 13:1, Jer 13:2. Some think he wore it under his clothes, because it was linen, and it is said to cleave to his loins, Jer 13:11. It should rather seem to be worn upon his clothes, for it was worn for a name and a praise, and probably was a fine sash, such as officers wear and such as are commonly worn at this day in the eastern nations. He must not put it in water, but wear it as it was, that it might be the stronger, and less likely to rot: linen wastes almost as much with washing as with wearing. Being not wet, it was the more stiff and less apt to bend, yet he must make a shift to wear it. Probably it was very fine linen which will wear long without washing. The prophet, like John Baptist, was none of those that wore soft clothing, and therefore it would be the more strange to see him with a linen girdle on, who probably used to wear a leathern one. 2. After he had worn this linen girdle for some time, he must go, and hide it in a hole of a rock (Jer 13:4) by the water's side, where, when the water was high, it would be wet, and when it fell would grow dry again, and by that means would soon rot, sooner than if it were always wet or always dry. 3. After many days, he must look for it, and he should find it quite spoiled, gone all to rags and good for nothing, Jer 13:7. It has been of old a question among interpreters whether this was really done, so as to be seen and observed by the people, or only in a dream or vision, so as to go no further than the prophet's own mind. It seems hard to imagine that the prophet should be sent on two such long journeys as to the river Euphrates, each of which would take him up some week's time, when he could so ill be spared at home. For this reason most incline to think the journey, at least, was only in vision, like that of Ezekiel, from the captivity in Chaldea to Jerusalem (Eze 8:3) and thence back to Chaldea (Eze 11:24); and the explanation of this sign is given only to the prophet himself (Jer 13:8), not to the people, the sign not being public. But there being, it is probable, at that time, great conveniences of travelling between Jerusalem and Babylon, and some part of Euphrates being not so far off but that it was made the utmost border of the land of promise (Jos 1:4), I see no inconvenience in supposing the prophet to have made two journeys thither; for it is expressly said, He did as the Lord commanded him; and thus gave a signal proof of his obsequiousness to his God, to shame the stubbornness of a disobedient people: the toil of his journey would be very proper to signify both the pains they took to corrupt themselves with their idolatries and the sad fatigue of their captivity; and Euphrates being the river of Babylon, which was to be the place of their bondage, was a material circumstance in this sign.

II. The thing signified by this sign. The prophet was willing to be at any cost and pains to affect this people with the word of the Lord. Ministers must spend, and be spent, for the good of souls. We have the explanation of this sign, Jer 13:9-11.

1.The people of Israel had been to God as this girdle in two respects: - (1.) He had taken them into covenant and communion with himself: As the girdle cleaves very closely to the loins of a man and surrounds him, so have I caused to cleave to me the houses of Israel and Judah. They were a people near to God (Psa 148:14); they were his own, a peculiar people to him, a kingdom of priests that had access to him above other nations. He caused them to cleave to him by the law he gave them, the prophets he sent among them, and the favours which in his providence he showed them. He required their stated attendance in the courts of his house, and the frequent ratification of their covenant with him by sacrifices. Thus they were made so as to cleave to him that one would think they could never have been parted. (2.) He had herein designed his own honour. When he took them to be to him for a people, it was that they might be to him for a name, and for a praise, and for a glory, as a girdle is an ornament to a man, and particularly the curious girdle of the ephod was to the high-priest for glory and for beauty. Note, Those whom God takes to be to him for a people he intends to be to him for a praise. [1.] It is their duty to honour him, by observing his institutions and aiming therein at his glory, and thus adorning their profession. [2.] It is their happiness that he reckons himself honoured in them and by them. He is pleased with them, and glories in his relation to them, while they behave themselves as become his people. He was pleased to take it among the titles of his honour to be the God of Israel, even a God to Israel, Ch1 17:24. In vain do we pretend to be to God for a people if we be not to him for a praise.

2.They had by their idolatries and other iniquities loosed themselves from him, thrown themselves at a distance, robbed him of the honour they owed him, buried themselves in the earth, and foreign earth too, mingled among the nations, and were so spoiled and corrupted that they were good for nothing: they could no more be to God, as they were designed, for a name and a praise, for they would not hear either their duty to do it or their privilege to value it: They refused to hear the words of God, by which they might have been kept still cleaving closely to him. They walked in the imagination of their heart, wherever their fancy led them; and denied themselves no gratification they had a mind to, particularly in their worship. They would not cleave to God, but walked after other gods, to serve them, and to worship them; they doted upon the gods of the heathen nations that lay towards Euphrates, so that they were quite spoiled for the service of their own God, and were as this girdle, this rotten girdle, a disgrace to their profession and not an ornament. A thousand pities it was that such a girdle should be so spoiled, that such a people should so wretchedly degenerate.

3.God would by his judgments separate them from him, send them into captivity, deface all their beauty and ruin their excellency, so that they should be like a fine girdle gone to rags, a worthless, useless, despicable people. God will after this manner mar the pride of Judah, and the great pride of Jerusalem. He would strip them of all that which was the matter of their pride, of which they boasted and in which they trusted; it should not only be sullied and stained, but quite destroyed, like this linen girdle. Observe, He speaks of the pride of Judah (the country people were proud of their holy land, their good land), but of the great pride of Jerusalem; there the temple was, and the royal palace, and therefore those citizens were more proud than the inhabitants of other cities. God takes notice of the degrees of men's pride, the pride of some and the great pride of others; and he will mar it, he will stain it. Pride will have a fall, for God resists the proud. He will either mar the pride that is in us (that is, mortify it by his grace, make us ashamed of it, and, like Hezekiah, humble us for the pride of our hearts, the great pride, and cure us of it, great as it is; and this marring of the pride will be making of the soul; happy for us if the humbling providences our hearts be humbled) or else he will mar the thing we are proud of. Parts, gifts, learning, power, external privileges, if we are proud of these, it is just with God to blast them; even the temple, when it became Jerusalem's pride, was marred and laid in ashes. It is the honour of God to took upon every one that is proud and abase him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.

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JeromeAD 420

Commentary on Jeremiah

(Chapter 13, verse 1 onwards) Thus says the Lord to me: Go and acquire for yourself a linen loincloth (or belt) and put it on your loins, and do not bring it into water (or do not pass it through water). So I acquired a loincloth according to the word of the Lord and put it around my loins. Then the word of the Lord came to me a second time, saying: Take the loincloth (or belt) that you acquired, which is around your loins, and go to the Euphrates and hide it there in a hole in the rock. And I went and hid it in the Euphrates, as the Lord had commanded me. And after many days, the Lord said to me: Arise and go to the Euphrates, and take from there the girdle (or belt) that I commanded you to hide there. And I went to the Euphrates, and dug, and took the girdle from the place where I had hidden it, and behold, the girdle had decayed so that it was of no use. And the word of the Lord came to me, saying: Thus says the Lord: So will I cause the pride (or injury) of Judah and the great pride of Jerusalem and this evil people, who refuse to hear my words and walk in the stubbornness (or direction) of their evil hearts: they have gone after foreign gods to serve them and worship them, and they will be like this useless girdle. For as the waist is joined to the loins of a man, so have I joined to me all the house of Israel, and all the house of Juda, saith the Lord: that they might be my people, and for a name, and for a praise, and for a glory: but they would not hear. The girdle, or waistband, which is joined to the loins, is the people of Israel: they who have been taken up from the earth, and have not been softened, nor made white, and yet they have cleaved to God through his mercy. And when he sinned, because linen and a linen apron made of such material is rational, he was led across the Euphrates, that is, into Assyria, and there he was hidden, that is, absorbed in a multitude (or rather, magnitude) of great and innumerable nations, and regarded as nothing. But after a long time, the Prophet himself, as a type of God, freed the people from captivity. However, even after their return, they did not keep God's commandments; but they followed foreign gods, and in the end even laid hands on God's Son and brought about eternal damnation. Moreover, every holy man is a loin cloth of God, who, taken from the earth and from the mud of the earth, is joined in the partnership of God, and covers and surrounds, with greater diligence, those things which appear obscene in His Church, so that they may not be exposed to the bites of the Gentiles and the heretics. And if this loin cloth touches water and crosses the streams of the Euphrates, so that it is soaked with the moisture of the Assyrian region, it loses its original strength and decays, and is dissolved. And although it returns to the use of God, it cannot have its former beauty, not due to the hardness of God, but due to its own fault: because they do not want to hear His words, and they walk in the wickedness of their own heart, doing what seems right to them. But He Himself explains why He has put forth this similitude, saying: Just as the girdle clings to the loins of a man: so I have joined and made to cling to Me the whole house of Israel, and the whole house of Judah, specifically the twelve tribes, so that they would be for Me a people renowned and for praise and for glory; and for all this, they did not listen to Me, but followed their own faults. Therefore, let the one who can say: 'But for me it is good to be close to God' (Psalm 73:28), beware lest he be separated from his reins through negligence and cross the Euphrates and be given into the power of the Assyrian king, and be occupied not in the most solid rock but in the crevice of a corrupted and tainted rock, that is, be occupied with the filth and vices of heretics, and come to such putrefaction that he can no longer return to the service and the belt of the Lord.

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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