Jeremiah 10:11-12

10:11 You people of Israel should tell those nations this:

‘These gods did not make heaven and earth.

They will disappear ¹  from the earth and from under the heavens.’ ² 

10:12 The Lord is the one who ³  by his power made the earth.

He is the one who by his wisdom established the world.

And by his understanding he spread out the skies.

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ⁴  whom he appointed heir of all things, and through whom he created the world. ⁵ 

Hebrews 11:3

11:3 By faith we understand that the worlds ⁶  were set in order at God’s command, ⁷  so that the visible has its origin in the invisible. ⁸ 

[10:11]  ¹ tn Aram “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.

[10:11]  ² tn 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. L. Holladay (Jeremiah [Hermeneia], 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 English versions.

[10:12]  ³ tn 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.

[1:2]  ⁴ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ⁵ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[11:3]  ⁶ tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.

[11:3]  ⁷ tn Grk “by God’s word.”

[11:3]  ⁸ sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”