97:7 All who worship idols are ashamed,
those who boast about worthless idols.
All the gods bow down before him. 1
115:8 Those who make them will end up 2 like them,
as will everyone who trusts in them.
44:18 They do not comprehend or understand,
for their eyes are blind and cannot see;
their minds do not discern. 3
44:19 No one thinks to himself,
nor do they comprehend or understand and say to themselves:
‘I burned half of it in the fire –
yes, I baked bread over the coals;
I roasted meat and ate it.
With the rest of it should I make a disgusting idol?
Should I bow down to dry wood?’ 4
44:20 He feeds on ashes; 5
his deceived mind misleads him.
He cannot rescue himself,
nor does he say, ‘Is this not a false god I hold in my right hand?’ 6
10:8 The people of those nations 7 are both stupid and foolish.
Instruction from a wooden idol is worthless! 8
10:2 The Lord says,
“Do not start following pagan religious practices. 9
Do not be in awe of signs that occur 10 in the sky
even though the nations hold them in awe.
1 tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the
2 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
3 tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”
4 tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.
5 tn Or perhaps, “he eats on an ash heap.”
6 tn Heb “Is it not a lie in my right hand?”
7 tn 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.”
8 tn Heb “The instruction of vanities [worthless idols] is wood.” The meaning of this line is a little uncertain. Various proposals have been made to make sense, most of which involve radical emendation of the text. For some examples see J. A. Thompson, Jeremiah (NICOT), 323-24, fn 6. However, this is probably a case of the bold predication that discussed in GKC 452 §141.d, some examples of which may be seen in Ps 109:4 “I am prayer,” and Ps 120:7 “I am peace.”
9 tn Heb “Do not learn the way of the nations.” For this use of the word “ways” (דֶּרֶךְ, derekh) compare for example Jer 12:16 and Isa 2:6.
10 tn Heb “signs.” The words “that occur” are supplied in the translation for clarity.
11 tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.