Jeremiah 43:10

43:10 Then tell them, ¹  ‘The Lord God of Israel who rules over all ²  says, “I will bring ³  my servant ⁴  King Nebuchadnezzar of Babylon. I will set his throne over these stones which I ⁵  have buried. He will pitch his royal tent ⁶  over them.

Daniel 7:9-14

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days ⁷  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s ⁸  wool.

His throne was ablaze with fire

and its wheels were all aflame. ⁹ 

7:10 A river of fire was streaming forth

and proceeding from his presence.

Many thousands were ministering to him;

Many tens of thousands stood ready to serve him. ¹⁰ 

The court convened ¹¹ 

and the books were opened.

7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching ¹²  until the beast was killed and its body destroyed and thrown into ¹³  the flaming fire. 7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living ¹⁴  for a time and a season. 7:13 I was watching in the night visions,

“And with ¹⁵  the clouds of the sky ¹⁶ 

one like a son of man ¹⁷  was approaching.

He went up to the Ancient of Days

and was escorted ¹⁸  before him.

7:14 To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving ¹⁹  him.

His authority is eternal and will not pass away. ²⁰ 

His kingdom will not be destroyed. ²¹ 

[43:10]  ¹ sn This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27.

[43:10]  ² tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title.

[43:10]  ³ tn Heb “send and take/fetch.”

[43:10]  ⁴ sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history.

[43:10]  ⁵ tn The Greek version reads the verbs in this sentence as third person, “he will set,” and second person, “you have buried.” This fits the context better but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: “I will have him set” and “I have had you bury.” The effect of these substitutions is to emphasize the sovereignty of God.

[43:10]  ⁶ tn The meaning of this word is uncertain. The word here (שַׁפְרִירוֹ [shafriro] Qere, שַׁפְרוּרוֹ [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. שַׁפְרִיר.

[7:9]  ⁷ tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  ⁸ tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  ⁹ tn Aram “a flaming fire.”

[7:10]  ¹⁰ tn Aram “were standing before him.”

[7:10]  ¹¹ tn Aram “judgment sat.”

[7:11]  ¹² tc The LXX and Theodotion lack the words “I was watching” here. It is possible that these words in the MT are a dittography from the first part of the verse.

[7:11]  ¹³ tn Aram “and given over to” (so NRSV).

[7:12]  ¹⁴ tn Aram “a prolonging of life was granted to them.”

[7:13]  ¹⁵ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ¹⁶ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ¹⁷ sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ¹⁸ tn Aram “they brought him near.”

[7:14]  ¹⁹ tn Some take “serving” here in the sense of “worshiping.”

[7:14]  ²⁰ tn Aram “is an eternal authority which will not pass away.”

[7:14]  ²¹ tn Aram “is one which will not be destroyed.”