Yeremia 10:7

10:7 Everyone should revere you, O King of all nations, ¹ 

because you deserve to be revered. ² 

For there is no one like you

among any of the wise people of the nations nor among any of their kings. ³ 

Yeremia 13:10

13:10 These wicked people refuse to obey what I have said. ⁴  They follow the stubborn inclinations of their own hearts and pay allegiance ⁵  to other gods by worshiping and serving them. So ⁶  they will become just like these linen shorts which are good for nothing.

Yeremia 23:8

23:8 But at that time they will affirm them with “I swear as surely as the Lord lives who delivered the descendants of the former nation of Israel ⁷  from the land of the north and from all the other lands where he had banished ⁸  them.” ⁹  At that time they will live in their own land.’”

[10:7]  ¹ tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.

[10:7]  ² tn Heb “For it is fitting to you.”

[10:7]  ³ tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.

[13:10]  ⁴ tn Heb “to listen to my words.”

[13:10]  ⁵ tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.

[13:10]  ⁶ tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.

[23:8]  ⁷ tn Heb “descendants of the house of Israel.”

[23:8]  ⁸ tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here with the Greek version and the parallel passage in 16:15 rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.

[23:8]  ⁹ tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” and (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.

[23:8]  sn This passage looks forward to a new and greater Exodus, one that so outstrips the earlier one that the earlier will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah’s earlier prophecies in Isa 11:11-12, 15-16; 43:16-21; 49:8-13; 51: 1-11.