¹tn Heb “Do not learn the way of the nations.” For this use of the word “ways” (Er\D\) compare for example Jer 12:16 and Isa 2:6.
²tn Heb “signs.” The words “that occur” are supplied in the translation for clarity.
sn The Hebrew word translated here “things that go on in the sky” (tota), a)tot) refers both to unusual disturbances such as eclipses, comets, meteors, etc., but also to such things as the changes in the position of the sun, moon, and stars in conjunction with the changes in seasons (cf. Gen 1:14). The people of Assyria and Babylonia worshiped the sun, moon, and stars, thinking that these heavenly bodies had some hold over them.
³tn Heb “statutes.” According to BDB 350 s.v. hQ*j% 2.b it refers to the firmly established customs or practices of the pagan nations. Compare the usage in Lev 20:23; 2 Kgs 17:8. Here it is essentially equivalent to Er\D\ in v. 1, which has already been translated “religious practices.”
⁴sn This passage is dripping with sarcasm. It begins by talking about the “statutes” of the pagan peoples as a “vapor” using a singular copula and singular predicate. Then it suppresses the subject, the idol, as though it were too horrible to mention, using only the predications about it. The last two lines read literally: “[it is] a tree which one cuts down from the forest; the work of the hands of a craftsman with his chisel.”
⁵tn The pronoun is plural in Hebrew, referring to the parts.
⁶tn Heb “And it is not in them to do good either.”
⁷tn The words “I said” are not in the Hebrew text, but there appears to be a shift in speaker. Someone is now addressing the Lord. The likely speaker is Jeremiah, so the words “I said” are supplied in the translation for clarity.
⁸tn The form that introduces this line has raised debate. The form /ya@m@ normally means “without” and introduces a qualification of a term expressing desolation or “so that not” and introduces a negative result (cf. BDB 35 s.v. II /y]a^ 6.b). Neither of these nuances fit either this verse or the occurrence in v. 7. BDB 35 s.v. II /y]a^ 6.b.g note that some have explained this as a strengthened form of /y]a^ which occurs in a similar phrase five other times (cf., e.g., 1 Kgs 8:23). Though many including BDB question the validity of this solution it is probably better than the suggestion that BDB gives of repointing to /y]a^m@ “whence” which scarcely fits the context of v. 7 or the solution of HAL 41 s.v. I /y]a^ which suggests that the m is a double writing (dittograph) of the final consonant from the preceding word. That would assume that the scribe made the same error twice or was influenced the second time by the first erroneous writing.
⁹tn Heb “Great is your name in power.”
¹⁰tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.
¹¹tn Heb “For it is fitting to you.”
¹²tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.
¹³sn The word order of the last sentence is somewhat awkward in English but it reflects the rhetoric of the Hebrew where the same phrase occurs at the beginning of v. 6 and the end of v. 7 to bracket the intervening material emphasizing the incomparability of the Lord.
¹⁴tn Or “Those wise people and kings are…” It is unclear whether the subject is the “they” of the nations in the preceding verse, or the wise people and kings referred to. The text merely has “they.”
¹⁵tn The meaning of this line is a little uncertain. The text reads in Hebrew “The instruction of vanities [worthless idols] is wood.” Various proposals have been made to make sense out of this line, most of which involve radical emendation of the text. For some examples see Thompson, Jeremiah, pp. 323-24, fn 6. However, this is probably a case of the bold predication that GKC discusses in §141.d, some examples of which may be seen in Ps 109:4 “I am prayer,” and Ps 120:7 “I am peace.”
¹⁶tn This is a place of unknown location. It is mentioned again in Dan 10:5. Many emend the word to “Ophir” following the Syriac version and the Aramaic Targum. Ophir was famous for its gold (cf. 1 Kgs 9:28; Job 28:16).
¹⁷tn The words “to cover those idols” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
¹⁸tn The words “They are” are not in the text. The text reads merely, “the work of the carpenter and of the hands of the goldsmith.” The words are supplied in the translation for clarity.
¹⁹tn Heb “Blue and purple their clothing.”
²⁰sn There is an ironic pun in this last line. The Hebrew word translated “skillful workers” is the same word that is translated “wise people” in v. 7. The artisans do their work skillfully but they are not “wise.”
²¹tn Heb “The gods who did not make…earth will disappear…” The sentence is broken up in the translation to avoid a long, complex English sentence in conformity with contemporary English style.
²²tn This verse is in Aramaic. It is the only Aramaic sentence in Jeremiah. Scholars debate the appropriateness of this verse to this context. Many see it as a gloss added by a postexilic scribe which was later incorporated into the text. Both R. E. Clendenen, “Discourse Strategies in Jeremiah 10,” JBL 106 (1987): 401-8 and W. Holladay, Jeremiah, 1:324-25, 334-35 have given detailed arguments that the passage is not only original but the climax and center of the contrast between the Lord and idols in vv. 2-16. Holladay shows that the passage is a very carefully constructed chiasm (see accompanying study note) which argues that “these” at the end is the subject of the verb “will disappear” not the attributive adjective modifying heaven. He also makes a very good case that the verse is poetry and not prose as it is rendered in the majority of modern translations.
sn This passage is carefully structured and placed to contrast the Lord who is living and eternal (v. 10) and made the heavens and earth (v. 12) with the idols who did not and will disappear. It also has a very careful concentric structure in the original text where “the gods” is balanced by “these,” “heavens” is balance by “from under the heavens,” “the earth” is balanced by “from the earth,” and “did not make” is balanced and contrasted in the very center by “will disappear.” The structure is further reinforced by the sound play/wordplay between “did not make” (Aramaic la’ ‘abadu) and “will disappear” (Aramaic ye’badu). This is the rhetorical climax of Jeremiah’s sarcastic attack on the folly of idolatry.
²³tn The words “The Lord is” are not in the text. They are implicit from the context. They are supplied in the translation here because of the possible confusion of who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord as the one who made the earth with the idols which did not.
²⁴tn Heb “At the voice of his giving.” The idiom “to give the voice” is often used for thunder (cf. BDB 679 s.v. /t^n` Qal 1.x).
<sup>25</sup>tn Heb “from the ends of the earth.”
<sup>26</sup>tn Heb “he brings out the winds from his storehouses.”
<sup>27</sup>tn Heb “Every man.” But in the context this is not a reference to all people without exception but to all idolaters. The referent is made explicit for the sake of clarity.
<sup>28</sup>tn Or “nothing but a phony god”; Heb “a lie/falsehood.”
<sup>29</sup>tn Literally “There is no breath in them.” The referent is made explicit so that no one will mistakenly take it to refer to the idolaters or goldsmiths.
<sup>30</sup>tn Or “objects of mockery.”
<sup>31</sup>tn The words “The Lord who is” are not in the text. They are supplied in the translation for clarity. For the significance of the words that follow them see the study note that follows.
sn The phrase the portion of Jacob’s descendants, which is applied to God here, has its background in the division of the land where each tribe received a portion of the land of Palestine except the tribe of Levi whose “portion” was the Lord. As the other tribes lived off what their portion of the land provided, the tribe of Levi lived off what the Lord provided, i.e., the tithes and offerings dedicated to him. Hence to have the Lord as one’s portion is to have him provide for all one’s needs (see Ps 16:5 in the context of vv. 2, 6 and Lam 3:24 in the context of vv. 22-23).
<sup>32</sup>tn Heb “The Portion of Jacob.” “Descendants” is implied, and is supplied in the translation for clarity.
<sup>33</sup>tn Heb “And Israel is the tribe of his possession.”
<sup>34</sup>tn Heb “Yahweh of armies is his name.”
sn For this rendering of the name for God and its significance see 2:19 and the study note there.
<sup>35</sup>map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
<sup>36</sup>tn Heb “you who are living in/under siege.” The pronouns in this verse are feminine singular in Hebrew. Jerusalem is being personified as a single woman. This personification carries on down through v. 19 where she speaks in the first person. It is difficult, however, to reflect this in a translation that conveys any meaning without being somewhat paraphrastic like this.
<sup>37</sup>tn The meaning of this last line is somewhat uncertain: Heb “I will cause them distress in order that [or with the result that] they will find.” The absence of an object for the verb “find” has led to conjecture that the text is wrong. Some commentators follow the lead of the Greek and Latin versions which read the verb as a passive, “they will be found,” i.e., be caught and captured. Others follow a suggestion by G.R. Driver (“Linguistic and Textual Problems: Jeremiah,” JQR 28(1937/38):107) that the verb be read not as “they will find” (Wax*m=y] from ax*m*) but “they will be squeezed/drained” (Wxm=y] from hx*m*). The translation adopted assumes that this is an example of the ellipsis of the object supplied from the context (cf. Bullinger, Figures of Speech, pp. 8-12). For a similar nuance for the verb “find” = “feel/experience” see BDB 592 s.v. ax*m* Qal 1.f and compare the usage in Ps 116:3.
<sup>38</sup>tn The words, “And I cried out” are not in the text. It is not altogether clear who the speaker is in vv. 19-25. The words of vv. 19-20 would best be assigned to a personified Jerusalem who laments the destruction of her city (under the figure of a tent) and the exile of her children (under the figure of children). However, the words of v. 21 which assign responsibility to the rulers do not fit well in the mouth of the people but do fit Jeremiah. The words of v. 22 are very appropriate to Jeremiah being similar to the report in 4:19-20. Likewise the words of v. 23 which appear to express man’s incapacity to control his own destiny and his resignation to the fate which awaits him in the light of v. 24 seem more appropriate to Jeremiah than to the people. There has been no indication elsewhere that the people have shown any indication of being resigned to their fate or willing to accept their punishment. Though the issue is far from resolved a majority of commentators see Jeremiah as the speaker so identifying himself with their fate that he speaks as though he were this personified figure. It is not altogether out of the question, however, that the speaker throughout is personified Jerusalem though I know of no commentator who takes that view. For those who are interested, the most thorough discussion of the issue is probably to be found in W. McKane, Jeremiah, 1:230-35, especially 233-35. Rendering the pronouns throughout as “we” and “our” alleviates some of the difficulty but some speaker needs to be identified in the introduction to allay any possible confusion. Hence I have opted for what is the majority view.
<sup>39</sup>tn Heb “Woe to me on account of my wound.” The words “woe to” in many contexts carry the connotation of hopelessness and of inevitable doom (cf. 1 Sam 4:7, 8; Isa 6:5), hence a “deadly blow.” See also the usage in 4:13, 31; 6:4 and the notes on 4:13. For the rendering of the pronoun as “we” and “our” here and in the verses to follow see the preceding note.
<sup>40</sup>tn Some interpret this as a resignation to the punishment inflicted and translate “But I said, ‘This is my punishment and I will just have to bear it.’” This is unlikely given the meaning and usage of the word rendered “sickness” (yl!j(), the absence of the pronoun “my,” and the likelihood that the particle Ea^ means “only” not “indeed” (cf. BDB s.v. Ea^ 2.b and compare its usage in v. 24).
sn What is being referred to here is the feeling that was encouraged by the false prophets that the ill fortunes of the nation were just temporary setbacks and everything would soon get better (cf. 6:14; 8:11).
<sup>41</sup>tn Heb “My tent has been destroyed and my tent cords have been ripped apart.” For a very similar identification of Jeremiah’s plight with the plight of the personified community see 4:20 and the notes there.
<sup>42</sup>tn Heb “my children have gone from me and are no more.”
sn What is being referred to is the exile of the people of the land. This passage could refer to the exiles of 605 b.c., 597 b.c., or more probably be anticipatory of the exile of 588 b.c. since the “tent,” (i.e., the city) is pictured as torn down. The picture of devastation and desolation here should be contrasted with that in Isa 54:2-3.
<sup>43</sup>tn Heb “the shepherds.”
<sup>44</sup>tn Heb “They have not sought the Lord.”
sn The idiom translated sought the Lord’s advice quite commonly refers to inquiring for the Lord’s guidance through a prophet. See for example Exod 18:15; 1 Sam 9:9; 1 Kgs 22:8. It would not exclude consulting the law.
<sup>45</sup>tn Heb “all their flock (or “pasturage”).”
sn This verse uses the figure of rulers as shepherds and the people they ruled as sheep. It is a common figure in the Bible. See Ezek 34 for an extended development of this metaphor.
<sup>46</sup>tn Heb “The sound of a report, behold, it is coming.”
<sup>47</sup>tn Heb “ coming, even a great quaking.”
<sup>48</sup>sn Compare Jer 6:22.
<sup>49</sup>tn Heb “Not to the man his way.” For the nuance of “fate, destiny, or the way things turn out” for the Hebrew word “way” see Hag 1:5, Isa 40:27 and probably Ps 49:13 (cf. KBL 218 s.v. Er\D\ 5). For the idea of “control” or “hold in one’s power” for the preposition “to” see Ps 3:8 (cf. BDB 513 s.v. l= 5.b[a]).
<sup>50</sup>tn Heb “Not to a man the walking and the establishing his step.”
<sup>51</sup>tn Heb “with justice.”
<sup>52</sup>tn The words, “to almost nothing” are not in the text. They are implicit from the general context and are supplied by almost all translations.
<sup>53</sup>tn Heb “know you.” For this use of the word “know” (ud~y`) see the note on 9:3.
⁵⁴tn Heb “tribes/clans.”
⁵⁵tn Heb “who do not call on your name.” The idiom “to call on your name” (directed to God) refers to prayer (mainly) and praise. See 1 Kgs 18:24-26 and Ps 116:13, 17. Here “calling on your name” is parallel to “acknowledging you.” In many locations in the OT “name” is equivalent to the person. In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in a person’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28).
⁵⁶tn Heb “have devoured Jacob.”
⁵⁷tn Or “have almost completely destroyed them”; Heb “they have devoured them and consumed them.” The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18.