“Stand on the Paths and Ask”: The Grammar of Refusal in Jeremiah 6:16

כֹּ֣ה אָמַ֣ר יְהוָ֡ה עִמְדוּ֩ עַל־דְּרָכִ֨ים וּרְא֜וּ וְשַׁאֲל֣וּ לִנְתִבֹ֣ות עֹולָ֗ם אֵי־זֶ֨ה דֶ֤רֶךְ הַטֹּוב֙ וּלְכוּ־בָ֔הּ וּמִצְא֥וּ מַרְגֹּ֖ועַ לְנַפְשְׁכֶ֑ם וַיֹּאמְר֖וּ לֹ֥א נֵלֵֽךְ׃

In one of the most haunting calls to repentance in the Tanakh, God invites Israel to return to the ancient paths — those that lead to life. But Israel refuses:

וַיֹּאמְרוּ לֹא נֵלֵךְ

“And they said, ‘We will not walk.’”

This verse from Yirmeyahu 6:16 is more than a prophetic plea — it is a linguistic contrast between divine invitation and human rejection. At its center lies a rare imperative followed by cohortative, forming a chain of moral guidance that is ultimately refused.

We will explore how this verse uses syntax to stage a conversation between heaven and earth — where every verb carries theological weight, and every refusal echoes through time.

“Stand on the Paths and See” — Imperatives That Call for Return

The verse begins with a cascade of commands:

עִמְדוּ עַל־דְּרָכִים וּרְא֜וּ וְשַׁאֲלוּ לִנְתִבֹות עוֹלָם

“Stand on the paths and see, and ask about the ancient ways.”

Note the use of three imperatives in sequence — each building upon the last:

1. עִמְדוּ – “Stand”
2. וּרְאוּ – “and look”
3. שַׁאֲלוּ – “ask”

This triple command creates a rhythm of reflection — a call to pause, observe, and seek wisdom from the past. It is not enough to move forward blindly; one must first stop, then see, then inquire before choosing the path.

Each imperative is plural — addressed not just to leaders or prophets, but to the entire people. This is a national call to introspection, framed linguistically as a series of steps: stand still, look around, and then ask — ask where the good way is, so you may walk in it.

“Ask for the Ancient Paths” — A Construct Chain of Moral Memory

The phrase לִנְתִבֹות עוֹלָם — “for the ancient paths” — is rich in grammatical nuance. The word נְתִבֹות means paths or ways — often used metaphorically for ethical direction — and is paired with עוֹלָם, meaning “ancient,” “eternal,” or “long ago.”

Together, they form a construct chain — נְתִבֹות עוֹלָם — literally “paths of long ago,” or “ancient roads.” In Hebrew, such expressions often refer to traditions, laws, or ways that have proven their worth over time.

The word עוֹלָם is especially telling. It does not mean simply “forever,” but often “what has been since olden times.” And in this context, it suggests that the right path is not new — it is rediscovered. The grammar reflects theology: truth is found not in novelty, but in continuity.

“Where Is the Good Way?” — A Question That Leads to Life

Following the command to stand and inquire comes a guiding question:

אֵי זֶה דֶּרֶךְ הַטֹּוב וּלְכוּ בָהּ

“Where is the good way? Walk in it.”

Note the shift from imperatives to a rhetorical question — אֵי זֶה דֶּרֶךְ הַטֹּוב — which functions as an invitation to moral discernment. The word אֵי (where?) is interrogative, urging the listener not only to hear, but to search.

This structure — interrogation followed by directive — is common in Wisdom Literature when urging ethical clarity. Here, God does not impose morality — He asks them to find it, and then to follow it. The grammar implies that righteousness is not hidden, but waiting to be chosen.

“And Find Rest for Your Souls” — The Promise Cut Short by Rebellion

The final line of instruction reads:

וּמִצְאוּ מַרְגֹּوع לְנַפְשְׁכֶם

“And find rest for your souls.”

This clause continues the sequence of imperatives, offering not only direction but reward: if you walk in the good way, you will find peace — not merely physical rest, but spiritual restoration.

The promise is clear: walking in the good way leads to inner renewal. But what follows disrupts the flow — and the hope.

“But They Said, ‘We Will Not Walk’” — The Cohortative That Seals Rejection

After the divine invitation, the response is abrupt and chilling:

וַיֹּאמְרוּ לֹא נֵלֵךְ

“And they said, ‘We will not go.’”

The verb נֵלֵךְ is a cohortative, expressing intention — not just refusal, but collective resolve. It is not one person rejecting the way — it is the people as a whole.

This is not passive neglect — it is active refusal. And it is expressed through the cohortative, a form typically used for commitment. Here, it is inverted: instead of saying “we will follow,” they say “we will not walk.”

This linguistic inversion mirrors the moral inversion — the rejection of the good way despite knowing it exists. It is not ignorance that dooms them, but willful disengagement. And the grammar makes this unmistakable.

The Word That Turned Path into Pit

In Yirmeyahu 6:16, language does more than plead — it reveals. Through a chain of imperatives, God calls His people to return to the well-worn path of covenant. Through a construct chain, He identifies that path as ancient and trustworthy. And through a single negative cohortative, Israel rejects it — not out of confusion, but out of defiance.

This verse teaches us that in Biblical Hebrew, verbs are not neutral — they carry theological consequence. To refuse to walk is not just inaction; it is rebellion. To reject the ancient way is not just disobedience; it is self-imposed exile.

And so, this passage stands as both invitation and indictment — a reminder that the way of life was always available, yet tragically declined.