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Jer_10:1-17
a. The nothingness of idols
Jer_10:1-5
2 Thus saith Jehovah: To the way of the heathen accustom yourselves not,
And be not affrighted at the signs of Heaven, because the heathen are affrighted at them;
3 For the institutions of the nations—breath are they!
For as a forest tree have they been cut out,—
For the work of the hands of the artificer, with an axe.
4 With gold and silver they adorn it,
With nails and hammers they fasten them, that it totter not.
5 They are as the pillars in a cucumber-field and speak not;
They must be borne, for they walk not.
Fear them not, for they do no harm,
But also to do good is not in their power.
Jer_10:1-2. Hear the word … affrighted at them. ãֶøֶêְ , way. Comp. Jer_5:4-5. It is simply = religion, cultus. On this account and from what follows (Jer_10:3 sqq.) the “signs of the heaven” cannot be passing and chance signs, be they constellations (Hitzig), or comets, darkness, etc. (Rosenm., Graf), but only permanent signs which are connected with permanent worship, and affrighted is to be understood not of the momentary impression excited by an extraordinary phenomenon, but only of the constant religious terror manifesting itself in the ordinary worship (comp. Mal_2:5, and ôַçַã , Gen_31:42; Gen_31:53). Were we to take affrighted in the former sense it would signify either an emphasis on the point of terror: ye may feel joy at favorable signs but ye are not to be terrified at supposed unfavorable signs—which would be a contradiction and at the same time confirm the superstition—or it would be: ye are not to conceive of the signs of heaven as under the influence of higher powers and therefore indifferent to human life, which would be a warning against astrology not in correspondence with the connection. In accordance with the subsequent warning against the worship of images idolatry only can be here spoken of, which renders not merely the extraordinary, but above all the ordinary signs of the heavens the object of adoration. The expression “signs” would refer less to the destination determined by the stars, Gen_1:14, than to the ancient constellations (Job_9:9), as whose signs appear the stars which form them (comp. the twelve signs of the Zodiac, 2Ki_23:5).—Because the heathen, etc., is not the argument of the author against idolatry—this does not come till Jer_10:13—but a statement of the reason, from the soul of the Israelites, why this service has so much that is seductive for them. This causal sentence corresponds to “accustom yourselves not.” The learning and becoming accustomed is the effect of the example. How dangerous this was to the Israelites we learn from the warnings: Exo_23:24; Exo_23:32-33; Lev_18:3 : Deu_7:1 sqq. Comp. Judges 2, 3— ëִּé here=because. Comp. Naegelsb. Gr. § 110, 1.
Jer_10:3. For the institutions of the nations … with an axe.—The institutions, etc., stand in antithesis to the ordinances of Jehovah, Lev_18:3-4.—Breath are they [lit.: is it]. The singular of the pronoun appears to involve a contemptuous collective sense=all that trash. Comp. Jer_10:8; Ewald, § 319, c; Jos_13:14.—The nothingness of the deities which are here identified with the idol-images, is clear from their origin. If we trace the origin of the idol we find that the artificer found it as a tree standing among others in the forest, and as adapted to his purpose cut it down.—On the subject in cut out comp. Naegelsb. Gr. § 101, 2 b. As to the object it is formally undefined, but from the connection is clearly recognizable as the idol.—Second stage: the forest tree becomes a work of art in the hands of an artificer and by the aid of an axe.
Jer_10:4. With gold and silver … that it totter not. Third stage: adornment with precious metals (Isa_30:20; Isa_40:19). Fourth stage: fastening on the place of exhibition (Isa_41:7).—Fasten them. Observe the change of number. (Comp. Naegelsb. Gr. § 105, 7, Anm. 2). With these words the construction passes into the plural. Comp. Jer_10:5. The subject of éָôִé÷ is ideal, namely the idea of the fastened derived from éְçַæְּ÷åּí .—Comp. Jer_46:6-7.
Jer_10:5. They are as the pillars … is not in their power.—Pillars in a cucumber field.Jerome: in similitudinem palmæ fabricata sunt. Syr.; tanquam palmæ sunt erectæ, in which úֹîֶø is taken according to analogy from úָּîָø and Jdg_4:5, but î÷ùׁä is very freely translated. Others, following Kimchi’s example take úִּéîָøָä=úֹּîֶø , columna (Joe_3:8; Son_3:6) and úַּîְãåּøִéí (Jer_31:21); î÷ùׁä however=turned work (Exo_25:18; 31:36; Exo_37:7; Exo_37:17; Exo_37:22; Num_8:4; Num_10:2 coll. Isa_3:24). The comparison is strange. More satisfactory is the explanation proposed by Movers, Fuerst (H. W. B., S. 781), Graf, according to which î÷ùׁä , as in Isa_1:8, signifies a cucumber field and úîø the scarecrows, or more correctly the priapus-pillars erected as such. These priapus-pillars are elsewhere ridiculed as useless watch-guards (comp. Epist. Jerem. 10:70: ὥóðåñ ἐí óéêõçñÜôù ̣ ðñïâáóêÜíéïõ ïýäὲí öýëáóóïí ïὕôùò åἰóὶí ïἱ äåïὶ áὑôῶí . Comp. Passow, s. v., ðñïâáóêÜíéïí , Seldende Diis Syriis, p. 300).—They must be borne. Comp. Isa_46:7.
Footnotes:
Movers (De Utr. Rec. Jer. p. 43) was the first to deny the authenticity of the section Jer_10:1-16. After careful examination I have come to the following result: 1. That the passage breaks the connection cannot be doubted. For Jer_9:22-25 and Jer_10:17-25 joined to each other form an appropriate, orderly, progressive conclusion to the great discourse of the prophet. Comp. the introductory remarks on Jer_9:22-25 and Jer_10:17-25. This warning against idolatry to those who had just been rebuked for the most wanton idolatrous abominations (Jer_7:17 sqq.; 30 sqq.) is exceedingly surprising, particularly as the expression, “accustom yourselves not,” Jer_10:2, presupposes either a nation unspotted by idolatry or a nation purified from it, which however exposes itself to new temptations. The view of J. D. Michaelis and Kueper, that the ten tribes already carried away into Assyria are here addressed (on account of “house of Israel,” Jer_10:1), is no improvement, for the interruption of the connection still remains. When Keil (Einl. S. 256) says that the section affords only the foundation to that which Jeremiah has said in Jer_9:22-25 on the glorying of Israel and his equality with the uncircumcised heathen, and that the deeper ground of their idolatry is thus discovered to the people and the necessity of their being scattered among the heathen (Jer_9:15) proved, one might almost suppose that he had not read the passage with the necessary attention, for there is not a trace of reproach which would be thus brought upon Israel; throughout there is not a word on the inner spiritual condition of the people. At most we should conclude from Jer_10:2 that this was presupposed to be a good one. All which Keil designates as the object of this passage has been given by the prophet in part long before, and in part in vers, 24 and 25, for the uncircumcised heart is indeed the deepest ground of all the inner and outer corruption which the prophet so deeply bewails.—2. As to the language, I find in the first three verses some traces of Jeremiah’s idiom, but not so decisively as to feel compelled on their account to admit Jeremiah to be the author. The formula äַãָּáָø àֲùֶׁø ãִּáֶּø é× is certainly Jeremiah’s (comp. Jer_45:1; Jer_46:13; Jer_1:1), hut in Jeremiah it stands only at the commencement of the larger sections. In the midst of the context, as here, it is striking, the more so as it is further extended by ùִׁîְòåּ — ìָֽîַã is nowhere else, even in Jeremiah, construed with àֵì , but with òַì (Jer_13:21), though very frequently he uses òַì and àֵì as synonymous (comp. on òֲìֵéëֶí Jer_10:1) wherefore also Graf on Jer_13:21 supposes that òַì in this passage is written “as so frequently” for àֵì ,—The verb äַú (Jer_10:2) occurs in the Old Test. 55 times, in Jeremiah 20 times, from which it is clear that relatively it is used most frequently in this prophet.— çֻ÷åֹú (Jer_10:3) is the more usual form in Jer.; besides here it is found 5 times (Jer_5:24; Jer_31:35; Jer_33:25; Jer_44:10; Jer_44:23), äֻ÷ִéí only twice (Jer_31:36 and Jer_32:11, here perhaps after Deu_5:28. But the first form is as much used as the latter.— îֵàֵéï (Jer_10:6) is a current word in Jer., but used so absolutely, simply as a negation, it is found neither in Jer. nor elsewhere. Comp. the exposition. òֵú ôְ÷ֻãִָúָí Jer_10:15, is the only expression which would speak decidedly in favor of the Jer. authorship, if the possibility of imitation were excluded. (Comp. Jer_8:12; Jer_46:21; Jer_50:27; ????????Jer_11:23; Jer_23:12; Jer_48:44). Apart from these few forms which correspond to Jeremiah’s usage, without being exclusively his or being raised above the suspicion of imitation, there are a relatively large number of expressions, which are in part ἄðáî ëåãüìåíá , on which however we lay no stress (the Pi. éְéַôֵäåּ Jer_10:4; éָàָ ֽúָä Jer_10:7; áְּàַçַú in the meaning unâ Jer_10:8; éëְñָ ֽìåּ ibid.; àֱìçִֹéí àֱîֶú Jer_10:10; úַּòְúֻּòִéí Jer_10:15) and in part do not occur elsewhere in Jer., but take the place of other usual expressions. To these belong îְøֻ÷ָּò Jer_10:9; ìְáåּùׁ , àַøְâָּîָï , úְּëֵìֶú Jer_10:9; (Jer. uses for the latter áֵּðֵã Jer_12:1; Jer_36:24; Jer_41:5; Jer_43:12; îַã Jer_13:25); úֵּøֻ÷ָּò Jer_10:12; úּáåּðָä and ðָèָä ùָׁîַéִí ibid. (the latter expression Job_9:8; Isa_40:22; Isa_13:5; Isa_44:24; Isa_45:12; Isa_51:13; Isa_66:12; Psa_104:2; Zec_12:2): ðְùִׂàִéí (comp. on the other hand Psa_135:7) îָøָ÷ and îָèָø Jer_10:13; ôֶñֶì Jer_10:14; (Jer. always says ôָñִéì 8:19; Jer_50:38; Jer_51:47; Jer_51:52), ðֶñֶêְ in the sense of îַñֵּëָç Jer_10:14 ðֶñֶêְ in Jer. is always libatio, Jer_7:18; Jer_19:3; Jer_32:29; Jer_44:17 sqq.), äֵìֶ÷ and åִֹéִéáֶè Jer_10:16. From all this might well proceed some suspicion as to the authenticity of the passage Jer_10:1-16. In opposition to Movers, Hitzig and De Wette, Graf has fully shown that the supposed Isaiah II. could not be the author (S. 171 Anm.), although many relations are not to be denied. Who was the author and when and by whom the addition was made can scarcely be ascertained.
Jer_10:1.— òַì in òֲìֵéëֶí is used here, as frequently in Jeremiah, as synonymous with àֵì (comp. the exchange of the two in Jer_11:2; Jer_18:11; Jer_23:35; Jer_25:2; Jer_27:19; Jer_36:31; Jer_44:20; besides Jer_25:1; Jer_26:15; Jer_35:15; Jer_42:19 coll. Hos_12:11).
Jer_10:2.— ìָîַã with àֵì here only. But it is found in Jer_13:21 with the synonymous òì . Comp. Graf on this passage.—With ìְ and the following subst., Deu_4:10; Deu_14:23; Deu_17:19; Psa_18:35; Psa_144:1. With ìְ and the following inf., Deu_18:9; Isa_48:17; Jer_12:16; Eze_19:3; Eze_19:6; Psa_143:10.
Jer_10:3.— îַòֲùֵׂä is the accusative of the object. Comp. 1Ki_18:32 : “he built the stones to an altar.” (Naegelsb. Gr. § 69, 3).—As ëּøַú denotes not to hew but only to fell, the object designated is not the immediate but remote end of the activity.
Jer_10:3.— îַ ֽòֲöָã is found only in Isa_44:12 in a similar connection. The connection and the dialects are both in favor of the meaning of axe. In Arabic the corresponding word designates a cutting instrument. Comp. Aram. çֲöַã metere. The prefix áּ may depend on îַ ֽòֲùֶׂä or on áּøָúåֹ , or on both. The latter is the more probable since in fact the axe is the instrument which serves for felling and hewing. Comp. Isa_44:14.
Jer_10:5.— ðָּùׂåּà for ðָּ ֽùְׂàåּ . Comp. Ewald, § 194 b; Olsh. § 38 b, Anm. g; 265 e.
Jer_10:5.— àåֹúí for àúּí Comp. rems. on Jer_1:16.
Jer_10:6-16
Great art Thou, and great is Thy name in might.
7 Who should not fear Thee, Thou King of nations?
For unto Thee is it due.
For among all the wise men of the nations,
And in all their dominion there is none like Thee.
8 But altogether they are stupid and become fools:
Vain instruction! It is wood!
9 Silver plates are brought from Tarshish and gold from Uphaz,
The work of the smith and the hands of the smelter;
Blue and red purple is their raiment,
Artists’ work are they all.
10 But Jehovah is truly God,
He is a living God, and an everlasting King:
Before His anger the earth trembleth,
And the nations cannot endure His wrath.
11 Ye shall therefore say unto them: The gods,
Which have not made heaven and earth,
Shall vanish away from the earth under the heaven.
12 Who made the earth by His power,
Established the world by His wisdom,
And by His understanding spread out the heavens.
13 At the sound of His voice a heaving of waters in the heavens,
He bringeth up vapors from the ends of the earth;
He produceth lightnings with the rain,
And bringeth the wind out of His storehouses.
14 Stupid are all men there without understanding;
All the founders of idol-images are put to shame,
For a lie is their casting, and there is no spirit in them.
15 For they are vapour and work of deceit;
In the time of their visitation they perish.
16 Not like these is the portion of Jacob;
For He forms all things and Israel is the stock of His inheritance:
Jehovah Zebaoth is His name.
Jer_10:6-7, None is like thee … none like thee.—In might is to be referred both to Thou and Thy name. Since the latter in relation to the former can designate only the name in the objective sense, the renown, glory, in might is equivalent to in manifestation of might, comp. Jer_16:21.—Who should not negative expression for the positive,—all must fear Thee.—For among all.Seb. Schmidt here rightly calls attention to the fact that ëִּé here is to be regarded as local not partitive, because otherwise God would be compared with men: among all the wise men and in the whole circuit of their dominion, therefore in the whole domain of their wisdom and might, no God is found like unto Jehovah. Comp. Caspari, Micha der Morastite, S. 13 ff.
Jer_10:8. But altogether … it is wood. That which really is does not correspond to that which ought to be. The entirety of the heathen ( áְּàַçַú = unâ, Targum Jon. áַּçֲøָà ; the meaning in one contradicts the connection) feareth not the Lord, as it becomes them. This is to say, they are stupid as brutes.—Vain instruction! It is wood! If with Graf we should construe these words like 3a, we should develop the meaning that wood is wooden. But since this could not possibly be meant in the figurative sense, in which we use the word wooden, we should be obliged to take it literally, which, however we interpreted îåּñַø , would yield only nonsense. Accordingly òֵõ cannot be the predicate of îåּñַø . We must therefore regard the latter as a declaration made absolutely, with present brevity, an exclamation which represents a sentence.—Since the radical meaning of äֶáֶì is breath, vanitas, we are perfectly justified by passages like Ecc_1:2; Ecc_5:6; Ecc_12:8, in taking the plural in this sense, although an adhesion to the derived meaning (idols) may certainly be contained in the words îåּñַø äé× is therefore=institutio vanitatum, in the double sense of vain instruction and that which treats of vanities. At the same time the author may have had in mind an opposition to the “chastisement of Jehovah” ( îåּñַø é× ) (Deu_11:2; Pro_3:11; Job_5:17).—Whatever also in idol doctrine is declared great and glorious of the idols is all vain lies and deceit. For the idol is wood! This points back to Jer_10:3, and at the same time declares in contradiction of what follows, that, though the idols may be ornamented with precious metals and material, the heart is still always wood. äåּà is used here, as in Jer_10:3, collectively with a contemptuous side-meaning.
Jer_10:9. Silver plates are brought … artists’ work are they all. ëֶּñֶó î× beaten silver, therefore silver plates, comp. Gen_1:6-8; Num_17:3-4. I do not think that these and the following words are to be regarded as a continuation of It is wood or are brought, as forming a relative sentence. For Jer_10:8 compared with Jer_10:3-4, is evidently intended to express that the idol is wood, a common material, and that the more precious metals, etc. are only theshell which covers the base kernel. The thought therefore that the idol is wood, silver and gold is remote from the connection. For what object silver and gold are brought from a great distance is not expressly stated, but is understood from the context, and especially from Jer_10:4.—Tartessus in Spain is mentioned as producing silver in Eze_27:12.—The name àåּôָæ occurs besides only in Dan_10:5, where ëֶּúֶí àåּôַæ is spoken of. There are three views with respect to it: 1. Uphaz is designated as a real locality, and Bochart (Phaleg. II. 27), supposes it to be Tabrobana (Ceylon) where according to Ptolemy (VII. 4) there was a river and harbor Phasis; (Hitzig and Fuerst, H. W. B. S. 37) a place in Yemen (comp. Usal, Gen_10:27; Ophir, Sheba, Psa_45:10; 1Ch_29:4; Psa_72:15); in which case Uphaz may be regarded either as a compound of àå=àåּ and ôָæ i.e. gold coast, or = Vipaça (Hyphasis); 2. Uphaz is regarded as incorrectly written for àåֹôִéø . So the Chaldee and Syriac, Theodoret and many of the moderns; 3. îֵàåּôָæ is taken to be identical with îåּôæ purgatum (Part. Hoph. from îָæַæ 1Ki_10:18, Vid.Fuerst, Conc. p. 895). But since, 1. The hypothesis of a scriptural error is opposed to the critical principle of preferring the more difficult reading; 2. Tartessus is designated only as a land of silver never of gold (with the exception of the general and later passage, Macc. Jer_8:3); 3. The East is elsewhere generally represented as the home of gold (comp. Havila, Gen_2:11-12; Ophir, Sheba, ut supra)—and finally, 4. The connection of the passage requires the thought that the materials of the idols were brought from the most distant, and opposite places. I am in favor of regarding Uphaz as a definite locality to be sought in the East, although it is not possible now to determine its position more exactly.—The work of the smith is in apposition with silver and gold.— úִּëֵìֶú blue, àַøְâָîָï red purple, comp. Exo_26:31; Exo_26:36; Exo_27:16; Exo_28:8; Exo_28:15; Exo_28:33.—Artists’ [lit. skilful ones] comp. Jer_9:16; Isa_40:20.
Jer_10:10. But Jehovah…endure his wrath In contrast to the merely imaginary deity of the idols, Jehovah is designated as the true God ( àîú in apposition, comp. Naegelsb. Gr. § 66) in contrast to their lifelessness as the living ( äַéִéí adject. comp. Jer_2:13; the plural as in Deu_5:23; 1Sa_17:26; Jer_23:36 coll.; Jos_24:19; Isa_37:4; Isa_37:17. VideNaegelsb. Gr. § 105, 4, a) in contrast to their powerlessness finally as the eternal governor (comp. Exo_15:18; Psa_10:16; Psa_66:7; Psa_93:1 sqq.; Psa_97:1). Before such a mighty God the earth trembles (Exo_19:16 sqq.; Psa_68:9; Psa_97:5; Nah_1:5) and the nations are not in a condition to hold or to bear the fulness of His anger (the figure is that of a vessel which is burst by the liquid poured into it. Mat_9:17; comp. Jer_2:13).
Jer_10:11. Ye shall therefore say … under the heaven. Houbigant, Venema, Dathe, Blayney, Döderlein, Rosenmueller, Maurer, Ewald, Graf, [Henderson—S. R. A.] and others declare this verse to be a gloss which has crept into the text. Even Neumann (S. 549 Anm.) inclines to this view. I must also decide in its favor. For 1. Since we must suspect the authenticity of Jer_10:1-10; Jer_10:12-16, we have no interest in maintaining that of this verse, but a reason is afforded for the insertion of the verse just here. To the marginal gloss of a second a third might have added a second gloss in a foreign language. He would not have ventured to make such an irrelevant addition to the text of the prophet. Both glosses have in later times been unjustifiably admitted into the text. Jeremiah would certainly not have interrupted a Hebrew discourse by a Chaldee interpolation, when he elsewhere never uses this language, not even in the letter to the exiles, Jeremiah 29. The reasons which have been adduced in favor of their authenticity are specious only. They may be found in Neumann, S. 547, sqq. [Vide also Eng. Trans, of Calvin, II. p. 31, n.—S. R. A.]. 2. The verse breaks the connection in the most abrupt manner. Jer_10:12 is by this verse suspended in the air, while without it, Jer_10:12 is connected quite regularly with Jer_10:10. The assumption of a parenthesis also (J. D. Michaelis) does not avail. For then the verse must be a necessary, not interruptive supplement to Jer_10:10, or preparation for Jer_10:12, neither of which is the case.
Jer_10:12. Who made the earth … the heavens—Who made ( òֹùֵׂä ) is in apposition to the main idea of Jer_10:10 : Jehovah Elohim. The absence of the article before such a participle standing in apposition after a Nom. determ. is frequent. Comp. Jer_2:27; Psa_9:12; Psa_104:2-4; Zec_12:1. VideNaegelsb. Gr. § 97, 2, a.—The contents of Jer_10:12-13 serve by the enumeration of facts as a confirmation of Jer_10:11, comp. Jer_27:5; Jer_32:17.—established, etc. comp. Psa_65:7; Psa_89:12; Psa_93:1.—spread out, etc. comp. Psa_104:2; Isa_40:22; Isa_44:24; Isa_51:13; Zec_12:1.
Jer_10:13. At the sound … storehouses. This verse, with the exception of the beginning is found in Psa_135:7.—Sound of his voice. It is not necessary with Ewald to take this for ìִúִúּåֹ ÷åֹì , or with Maurer for ìִúֵú ÷åֹìåֹ , or with Hitzig to make äֲîåֹï depend on úִּúּåֹ as the object. For the words mean simply ad vocem, quam edit. We are not then to take ðָúַï in the general sense (on the noise which His giving makes) but in the special sense which lies at the root of the expression ðָúַï áְּ÷åֹì (Jer_12:8; Psa_46:7; Psa_68:34) i.e., “to make a noise, sound with the voice.” That the thunder is meant is evident from the context. Thunder, lightning, clouds, rain and storm are mentioned as the essential constituents of a tempest, comp. Jer_11:16.
Jer_10:14-15. Stupid are all … they perish. In contrast to the living power of God the vanity of the idols is again set forth. While before Jehovah, when He arises, all trembles and is afraid, the worshippers of idols are by these merely—put to shame. The two members of Jer_10:14 a, stand in the relation of explicative, not of synonymous parallelism. The second is the explanation and more exact definition of the first. A change of reading therefore ( àָãָí into çָëָí )or of the usual meaning of the word ( ãַּòַú = arte factum, idol-image) is unnecessary. ðִëְòַø we take in the explicative sense=to appear stupid, to prove so, comp. Isa_19:11; Ewald, § 123, b. îִãַּòַú without insight, comp. Naegelsb. Gr. § 112, 5, d.—Men appear in the entire nakedness of their stupidity, in so far as they are put to shame by their idols, which are not God, but dead castings.—Work of deceit. The sense is: a work by which they themselves are stultified and put to shame who make it.
Jer_10:16. Not like these … is his name. The worshippers of Jehovah are yet again comprised with the idolaters, Jehovah is opposed to the idols, and the whole force of the demonstration is concentrated into the significant name of the true God. The first hemistich falls into two members. 1. Not like these is the portion of Jacob. The expression portion of Jacob reminds us of Deu_32:9; Psa_16:5. Observe how by this expression Jehovah and His servants are aptly comprised together. 2. Again the first sentence has a double basis: as former of all things Jehovah is not like the idols, and as those who have this God for their portion and inheritance the Israelites are not like the heathen.—Stock of his inheritance. Comp. Deu_4:20; Psa_74:2.—On the relation of this passage to Jer_51:19, and of the Hebrew original of the Alexandrian translation, consult Naegelsb. Jeremia u. Bab. S. 93, 131.
Footnotes:
Jer_10:6.— ëָּîåֹêָ îֵàֵéï is remarkable. Venema supposes a transposition of the î from àåֹúָí at the close of Jer_10:5, an hypothesis to which we can have recourse only in extreme cases, especially as the initial and final î are different in form. Neumann would take îֵàֵéï in a causal sense, but 1. it would be scarcely appropriate to designate the Lord as great merely inmparison with other great ones; 2. îֵàֵéï must also then be taken as causal in Jer_10:7. Neumann indeed does this, but thus he obtains only a linguistic monstrosity, which condemns itself and also his rendering of the word. Hitzig would read îֵàַéִï , as in Jer_30:7, and with similarity of thought we should certainly expect similarity of expression. But might we not just as well require îָàֵéï to be read in Jer_30:7, as in this place? The expression, from whence Thy like? is at least quite unusual. In this sense we elsewhere always find îִé (Deu_3:24; Deu_4:7; 2Sa_22:32; 2Ki_18:35; Psa_18:32; Psa_77:14; Mic_7:18 and the passages adduced by Hitzig himself Psa_35:10; Psa_71:19) while àֵé or àֵéֵä occurs only in an ironical negative sense (ex. gr. Psa_42:4; Psa_79:10; Psa_115:2; Jer_2:27). or in the sense of earnest search (Jer_2:6; Jer_2:8; 2Ki_2:14), but îֵàַéִï never occurs in that sense.— ëֵàֵéï occurs frequently in Jeremiah, more frequently than in any other author of the Old Testament.—The preposition îִï is in this connection used evidently sometimes in a causal sense (Jer_7:32; Jer_19:11; Isa_50:2; Eze_34:8), but mostly in a negative sense=away from, without. Two negatives thus united do not make an affirmative, but strengthen the negation. Comp. Naegelsb. Gr., § 106, 5; Gesen. § 152, 2. Everywhere, however except here, îִï depends on a preceding verb or noun, and indeed for the most part mediately, so that the preposition is to be considered as depending on an idea of existence (constructio prægnans) latent in the verb (or noun). Comp. Isa_6:11; Jer_4:7; Jer_20:9; Jer_32:43; Jer_33:10; Jer_33:12; Jer_34:22; Jer_44:22; Jer_46:19; Jer_48:9; Jer_51:29; Jer_51:37; Eze_33:28; Zep_2:5; Zep_3:6. In Jer_5:9 only is this idea of existence explicitly present.—That in this place ëֵàֵéï stands so abruptly is very remarkable and contrary to the usage of Jeremiah.
Jer_10:7.— éָàָ ֽúָä from éָàָä (which occurs only in this single form and place)= ðָàָä , decorum, consentaneum fuit, Isa_52:7; Psa_93:5; Son_1:10, On the feminine in the impersonal sense, comp. Naegelsb Gr. § 60, 6, b.
Jer_10:8.— éáòøå comp. Jer_10:14; Jer_10:21. Elsewhere occur only the participial forms áֹּòֲøִéí (Psa_94:8; Ezek. 21:36) and ðִáְòָøָä (Isa_19:11). The meaning, according to the analogy of áְּòִéø , áַּòַø = bardum, stolidum esse.
Jer_10:8.— åéëñìå . The verb here only—meaning (comp ëְּñִéì ëֶּñֶì ) stultum, stupidum, esse.
Jer_10:8.—[Blayney renders: the very word itself being a rebuker of vanities; Noyes better: Most vain is their confidence; it is wood—with the note, “Lit. their doctrine, their instruction: i.e., that in which they are taught to confide.” Henderson has; The tree itself is a reproof of vanities.—S. R. A.]
Jer_10:11.— àַøְ÷ָà is a harsher form of àַøְòָà . Comp. Fuerst, H. W. B. 1, S. 142. Buxtorf, Lex. Chald. p. 228. àֵìֶּä is again Hebrew and is referred by the LXX. to ùְׁîַéָּà but by most commentators to àֱìָäַéà .
Jer_10:14.— îַ ֽòֲùֵׂä îַּòְúֻּòִéí The noun here only, the verb Gen_27:12; 2Ch_36:16.
Jer_10:17-22
18 For thus saith Jehovah: Behold!
I sling away the inhabitants of this land at this once,
And bring them into straits, that they may find it so.
19 Wo is me for my hurt! My wound is incurable.
But I say: this is now my suffering and I will bear it.
20 My tent is laid waste and all my cords are broken.
My children forsake me and are never here.
There is none to pitch my tent and set up my curtains,
21 For the pastors are become stupid and seek not Jehovah.
Hence they have effected nothing prudent and their whole flock is dispersed.
22 Hark, a message comes and great tumult out of the north country,
That the cities of Judah are to become a desolation,
For the habitation of jackals.
Jer_10:17. Pick up thy bundle … distress. It is the prophet who speaks.— îֵàֶøֶõ =from the earth, away from the ground, for here we have to do not with the retirement of the possessors from the country, but only of the hasty gathering up of the few effects, which a poor exile might take with him. The word “bundle”has therefore a contemptuous side-meaning.—In distress. The prophet speaks this of the people already severely distressed by the enemy in the cities whither they have fled, Jer_8:14. Comp. Jer_19:9; Jer_52:5.
Jer_10:18. For thus saith Jehovah … may find it so. Jehovah Himself is now introduced as speaking, to give a reason for the command in Jer_10:17.—Since the time of the Judges the people had often been oppressed by foreign enemies within their borders, now they are to be dragged far away into banishment, comp. Isa_22:17—That they may find it so. ìîòï éîöàå . This expression, which has been very variously interpreted is explained most easily by remembering, a. its relation to bring into straits, b. the ease of supplying the indefinite object “it” (Naegelsb. Gr., § 78, 2 Anm.), c. the close connection of the ideas “to find” and “to know.” With respect to the latter, I refer especially to Ecc_8:17 (and I saw that man cannot find all God’s work, that is done under the sun; though a man labor to seek [it], yet he finds it not, and though a wise man think to know [it], yet can he not find it). Comp. also Jer_16:21.—He who is driven into straits must go whither he is driven. So God by affliction drives Israel into such straits that they must find, i.e., know what it is above all necessary and desirable for them to know, that great “it,” namely, which though unnamed, is well understood. Chap. Isa_43:20; Hos_9:7.
Jer_10:19-20. Wo is me … set up my curtains. That both these verses are the words of the country personified, is seen from “my children,” etc., in Jer_10:20, for neither the prophet says this, nor the people, who are identical with the children and not forsaken, but forsaking.—And I say. In these words also we have a proof that the land is the speaker. For the words express no consciousness of guilt, but a comfort, which the innocent land alone could find, in the fact that a calamity is laid upon it, which must be borne. At the same time we perceive in these words the first gleam of hope in a future deliverance. For men speak thus composedly only when they know that they will not have to bear perpetual but only transient suffering. Comp. Jer_5:4. Also the suffixes of the 1st Pers. in Jer_10:20 are in favor of the land as the speaker.—Forsake me. Comp. Gen_44:4; Num_35:26; Naegelsb. Gr., § 70, b.
Jer_10:21. For the pastors are become stupid … dispersed. The land is the speaker: 1. on account of; 2. because the metaphor of pastoral life is continued; 3. because in the mouth of the land this statement does not appear as the repetition of things which have been already frequently said, but as it were a confirmatory testimony from an impartial witness.—Become stupid. Comp. Jer_10:8,—effect nothing prudent. The meaning is to effect that which is prudent, sensible and in so far also prosperous, comp. Jer_20:11; Pro_17:8.
Jer_10:22. Hark, a message … jackal.—These words are, as it were, a last watch-call and signal which denotes (comp. Jer_1:14; Jer_4:6; Jer_6:1; Jer_6:22; Jer_8:16) that the enemy so frequently announced is present.—For a habitation, comp. Jer_9:10.
Footnotes:
This strophe apart from the general relationship which it bears to chh. 7, 9, also has many particular points of connection with this passage, especially with Jer_8:13 sqq. Comp. Jer_10:17 with Jer_8:14— ÷åֹìֵòַ , Jer_10:18 with äִùְׁìַëְúִּé Jer_7:15.— ùִׁáְøִé Jer_10:19 with Jer_8:21.— éְöָàֻðִé Jer_10:20 with òæַáִðåּ é× Jer_9:18.— îֵàֶøֶõ öָôåֹï Jer_10:22 with Jer_8:16.— ìָùåּí åâå× Jer_10:22 with Jer_7:34; Jer_9:10.
Jer_10:17.— ëּðָöָä ( ἅð ëåã ) from ëָּðַò =the bowed together, twisted together, pack, bundle. On àִñôִé comp. Olsh. § 234, b, Isa_47:2.
Jer_10:17.—The Keri éåֹùֶׁáֶú is superfluous. Comp. Jer_22:23; Gen_49:11; Hos_10:11; Olsh. § 123, d.: Naegelsb. Gr. § 43, 1. On the construct state before prepositions, comp. Ib. § 63, 4 c. [Henderson renders: O inhabiters of the siege.]
Jer_10:19.— ðçìä (Olshaus. § 266, a). Comp. Jer_14:17; Jer_30:12. [Henderson: My stroke is grievous.]
Jer_10:20.—[Henderson: all my tent pins are plucked up, but without reason.—S. R. A.]
Jer_10:23-25
It is not in man that walketh to direct his steps.
24 Correct me, Jehovah, but only as it is just,
Not in thine anger, lest thou bring me to nothing.
25 Pour out thy wrath on the nations that know thee not,
And on the nations that call not on thy name;
For they have devoured Jacob, yea they consumed and destroyed him,
And his pasture have they laid waste.
Jer_10:23. I know … his steps. Man has not the power to determine how and where he will go. Comp. Psa_37:23; Pro_16:1; Pro_16:9; Pro_19:21.— äֹìֵêְ is taken by Hitzig=perishable, mortal. And the word, according to passages like Ps. 39:14; Psa_58:9; Psa_109:23; Job_19:10, cannot be denied this meaning. But since the most natural sense: it is not for man, so long as he walks, to determine his course—seems equally appropriate, the word may be regarded as having a double sense, or, as uniting both these meanings.
Jer_10:24-25. Correct me … and his pasture have they laid waste. In Jer_10:23 the thought is implicitly contained that Israel had wished in his own strength to walk in his own way contrary to the will of God. He now sees how greatly he has sinned and submits to the necessary and merited punishment, praying only for the utmost possible mildness and forbearance. The final conversion and re-acceptance of the people is thus set forth as prospective.—As is just, comp. Jer_30:11; Jer_46:28. As was remarked on Jer_7:5; Jer_9:23, justice in the Old Testament is not opposed to grace, but to brutal violence. The antithesis of öַãִּé÷ is not to äָñִéã , but to òָøִéõ the violence ( òֹùֶׁ÷ ) exercised toward the poor, the stranger, orphan and widow. In contrast to this he who consciously maintains the straight line of justice appears fairly disposed and mild, not making his subjective desires his law, but submitting himself to the objective law. Accordingly this as it is just, which evidently has its antithesis in the following: in thine anger, also involves the idea of mildness, because justice in contrast to that anger which is its own law, and respects no other, appears like mildness. It must be granted that this dualistic conception of God as just towards Israel, but wrathful towards the heathen, is not that of the New Testament. That it is the genuine Old Testament view is shown by passages like Psa_6:2; Psa_38:2; Psalms 79 (where in Jer_10:6-7 our Jer_10:24 is reproduced); Psa_137:8. Observe, moreover, how the prophet here turns the tables. To Israel, now being severely punished, he presents the prospect of grace, but before the heathen, who are now God’s instruments in the punishment of Israel, is complete destruction. Comp. Isa_47:6; Hab_1:11; Hab_3:8-12, and Jeremiah 50, 51, especially Jer_50:10 sqq.—The repetition and accumulation of verbs in 25b, is to portray graphically the rage of the enemies, comp. Jer_51:34.
Footnotes:
Jer_10:23.— åäëéï å× . From the LXX. ( ïὐäὲ ἀíçñ ðïñåýóåôáé êáὶ êáôïñèþóåé ðïñåßáò áὐôïῦ ) and the Vulgate (nec viri est, ut ambulet et dirigat gressus suos), we might conclude that they read äֲìֹêְ åְäָëִéï , if we might assume any exactness in these translations, and if it were not evident from the Chaldee ( ãְּàָæֵì åּîְçַ÷ֵï qui ambalat at dirigit), and the Syriac, that they also read äֹìֵêְ . It is impossible to justify the Vau grammatically, when it stands before the infinitive. Even Ewald ha