6<\/strong>. There is none<\/em> ] This sense can only be got by omitting the first letter in MT. The omission can, however, be justified, as it may be an accidental repetition by a scribe of the last letter of Jer 10:5<\/em><\/span>. Keeping the Hebrew consonants with a slight change of vowels, we get the sense “ Whence<\/em> is any like unto thee!” The same difficulty arises in Jer 10:7<\/em><\/span>.<\/p>\n 6 8<\/strong>. Omitted, most probably rightly, by LXX. See above.<\/p>\n 6 16<\/strong>. See summary at commencement of the ch.<\/p>\n For as much as – <\/B>Or, No one is like unto thee, O Jehovah. In Jer 10:6-11<\/span>, the prophet contrasts Gods greatness with the impotence of idols.<\/P> <\/p>\n Forasmuch; <\/B>this particle <\/span> min, is to be taken here causally, and refers either to what goes before, showing there is no comparison between God and idols; or rather, to what follows, as the ground and reason of all due subjection to God, as in the next verse. <\/P> Thy name is great, or, thou art transcendently great, <\/P> in might, i.e. though idols may have something of a name in the world among the heathen, yet there was nothing of their real power or might seen; or if the devil might act something through them to delude the world, yet nothing to be compared with that might that hath manifested itself in Gods works, Psa 106:8<\/span>; 111:6<\/span>. All the works of idols are either none, or feeble and weak, Jer 10:8<\/span>. <\/P> <\/p>\n 6. none<\/B>literally, “noparticle of nothing”: nothing whatever; the strongest possibledenial (Exo 15:11<\/span>; Psa 86:8<\/span>;Psa 86:10<\/span>).<\/P><\/p>\n Forasmuch as there is none like unto thee, O Lord<\/strong>,…. None like him, for the perfections of his nature, for the works of his hands, and for the instances of his kindness and beneficence, both in a way of grace and providence; there is none like him for doing good, or doing evil; that is, for bestowing favours, or inflicting punishments; there is none like him for goodness or greatness, as follows:<\/p>\n thou art great<\/strong>; in his nature; of great power, wisdom, faithfulness, truth, and goodness; and in his works of creation and providence, and in everything in which he is concerned; and greatness is to be ascribed to him, and greatly is he to be praised; and all the glory due unto his name is to be given him:<\/p>\n and thy name is great in might<\/strong>; his name is himself, and his greatness much appears in the exertion of the attribute of his power and might; in making all things out of nothing, in upholding the whole creation, and in the government of the universe; or the fame of him is great through the effects of his power, which are to be seen throughout the earth.<\/p>\n As the truth respecting the gods of the heathens, that they are mere figments, would be useless and of no moment, were not the knowledge of the, true God added, the Prophet now introduces God himself. And there is another reason; for no one could know that these wooden and stony gods are of no account, were not the truth respecting the true God to shine forth. Whosoever does not understand that there is a God, and does not know who or what he is, can never be really influenced by this truth, that the gods of the heathens are demons, and that all their superstitions are sacrilegious. <\/p>\n We now then perceive why the Prophet turns to the true God: it was, that the brightness of God’s glory might dissipate the darkness in which the Gentiles were involved, and also, that true religion might really influence the hearts of men, so that by acknowledging the one true God, to whose power we ought to submit, they might not only despise and repudiate all idols, but also hate and abhor them. The rest to-morrow. <\/p>\n B. The Incomparable God of Israel Jer. 10:6-16<\/span><\/p>\n TRANSLATION<\/strong><\/p>\n (6) There is none like You O LORD; great are You and great is Your name in power. (7) Who would not fear You, O King of the nations; for You are worthy of it. Because among all the wise ones of the nations and in all their royalty there is none like You. (8) They are altogether stupid and foolish; the instruction of vanities is wood. (9) Beaten silver is brought from Tarshish, and gold from Uphaz. They are the work of a craftsman and the hands of the goldsmith; blue and purple is their clothing, all of them the work of wisemen. (10) But the LORD is the true God. He is the living God and eternal King. Before His wrath the earth trembles; nations cannot endure His indignation. (11) Thus you shall say to them: the gods which did not make the heavens and the earth shall perish from the earth and from beneath the heavens. (12) It is He who made the earth by His power who founded the world in His wisdom; and in His understanding stretched out the heavens. (13) When He gives forth His voice, there is the noise of the waters in the heavens, and He causes the vapors to go up from the ends of the earth; lightings He makes for the rain and brings forth wind from His treasures. (14) Every man is stupid, without knowledge! Every goldsmith is put to shame because of his image, for his molten image is a fraud, and there is no breath in them. (15) They are vanity, a ridiculous work; in the time of their visitation they shall perish. (16) Not like these is the Portion of Jacob; for He is the Maker of everything and Israel is the tribe of his inheritance; the LORD of hosts is His name.<\/p>\n COMMENTS<\/strong><\/p>\n None of the idols can compare to the Lord in greatness and in power (Jer. 10:6<\/span>). He is not merely a tribal deity restricted theologically and geographically in His sphere of influence. He is worthy of reverence by all mankind. No wise man of the earth can equal Him in wisdom. No prince of mankind is His equal in majesty and power (Jer. 10:7<\/span>). On the other hand the idols are nothing but lifeless lumber. They are stupid and foolish and are utterly unable to render intelligent counsel. From an idol of wood one can only obtain wooden, lifeless, worthless guidance (Jer. 10:8<\/span>). Men go to no little trouble in producing their idols. The wooden image is covered by the finest silver and gold sheets. Silver is secured from Tarshish, generally thought to be located on the southwest coast of Spain. Gold is imported from Uphaz the location of which is unknown. Since Tarshish is in the extreme west in relation to Palestine, Uphaz is perhaps equally far in the opposite direction. Some think that Uphaz, which is also mentioned in Dan. 10:5<\/span>, is to be identified with Ophir.[191] Once the beautiful metal had been shaped and molded to fit the wooden base the image was clothed in blue and purple, the most expensive cloth in antiquity. Embellished with precious metals and adorned with costly garments an image was in reality a work of art produced by cunning and skillful men. It was no wiser and more powerful than the craftsmen who produced it (Jer. 10:9<\/span>).<\/p>\n [191] This interpretation of Uphaz appears in the Syriac versions of the Old Testament and in the Aramaic Targum.<\/p>\n What a contrast exists between the God of Israel and the idols of the nations! They are false gods, but He is the true God; they are lifeless but He is living; they are temporal, but He is eternal; they are provincial, but He is sovereign over all the earth. All nations tremble before His indignation. (Jer. 10:10<\/span>).<\/p>\n Jer. 10:11<\/span> is regarded as a gloss by most commentators. The verse is in the Aramaic language rather than Hebrew. It does seem strange, however, that a copyist would have inserted an Aramaic gloss into a Hebrew text either accidentally or purposely. It is best then to regard Jer. 10:11<\/span> as having originally been part of the text and written by Jeremiah himself. Why then is the verse in Aramaic? Probably Jeremiah is here utilizing some proverb which was current in his day in the Aramaic language. The basic idea of the verse is clear- All the gods of the nation which were in reality false gods will eventually perish.<\/p>\n Every man who engages in idolatry is stupid. Only when men accept the self-revelation of God through His word do they have any insight into the true meaning of life. Those who make the idols will be utterly ashamed in the day of judgment as they will be forced to admit that their images are powerless. In spite of the elaborate ceremonies in which the spirit of the god came to make its abode in the images Jeremiah declares there is no breath in them (Jer. 10:14<\/span>). Those idols are utterly vain, empty, ridiculous. They, along with their worshipers, shall experience the visitation of judgment of the true God. In that time the images shall perish, unable to save themselves, let alone those who held them in esteem (Jer. 10:15<\/span>). None of the gods so popular in the days of Jeremiah remain on the scene today. They have indeed perished. The Lord of hosts is not like the idols. He who is the Creator of everything is the Portion of Jacob and Israel is the tribe of His inheritance. Though He is God of all nations, yet He belongs to Israel in a special way (Psa. 73:26<\/span>; Psa. 119:57<\/span>; Psa. 142:5<\/span>) and Israel belongs to Him in a special way (Jer. 10:16<\/span>).<\/p>\n (6) Forasmuch as.<\/strong>A somewhat flat addition to the Hebrew text, which opens with a vigorous abruptness, None is there like unto thee<\/em> . . .<\/em><\/strong><\/p>\n Great in might.<\/strong>The latter is an almost technical word (as in Isa. 33:13<\/span>; Psa. 21:13<\/span>; Psa. 145:11<\/span>) for the Divine Omnipotence. (Compare the Mighty God of Isa. 9:6<\/span>.)<\/p>\n THE INCOMPARABLE JEHOVAH, Jer 10:6-11<\/span>.<\/p>\n 6<\/strong>. <\/strong> Forasmuch <\/strong> A complete misapprehension of the force of the original, which is a double negative, doubtless employed for purposes of emphasis none like unto thee<\/strong>. It is a fitting introduction to this strophe, (Jer 10:6-11<\/span>,) in which the almighty power of God is set forth in contrast with these dumb idols.<\/p>\n Jer 10:6<\/span><\/em><\/strong>. <\/strong>Forasmuch, <\/em><\/strong>&c.<\/strong> There is nothing comparable to thee, O Lord;<\/em> thou art great, and great is thy name in power. <\/em>Houb. <\/p>\n Jer 10:6 Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might.<\/p>\n Ver. 6. Forasmuch as there is none like unto thee.<\/strong> ] None of all these dii minutuli,<\/em> these dunghill deities, are worthy to be named in the same day with thee. <\/p>\n <\/p>\n Thou art great.<\/strong> ] God is great; Psa 77:13 greater; Job 33:12 greatest; Psa 95:3 greatness itself. Psa 145:3 He is a degree above the superlative. Think the same of other his names and attributes, many of which we have here mentioned in this and the following verses; which are therefore highly to be prized, and oft to be perused. Leonard Lessius, a little before his death, finished his book concerning the fifty names of almighty God; often affirming, that in that little book he had found more light and spiritual support under those grievous fits of the stone which he suffered, than in all his voluminous commentaries upon Aquinas’s sums, which he had well nigh fitted for the press. a<\/em> <\/p>\n<\/p>\n a<\/em> Ex Vita Lessii.<\/p>\n NASB (UPDATED) TEXT: Jer 10:6-10<\/p>\n 6There is none like You, O LORD;<\/p>\n You are great, and great is Your name in might.<\/p>\n 7Who would not fear You, O King of the nations?<\/p>\n Indeed it is Your due!<\/p>\n For among all the wise men of the nations<\/p>\n And in all their kingdoms,<\/p>\n There is none like You.<\/p>\n 8But they are altogether stupid and foolish<\/p>\n In their discipline of delusion-their idol is wood!<\/p>\n 9Beaten silver is brought from Tarshish,<\/p>\n And gold from Uphaz,<\/p>\n The work of a craftsman and of the hands of a goldsmith;<\/p>\n Violet and purple are their clothing;<\/p>\n They are all the work of skilled men.<\/p>\n 10But the LORD is the true God;<\/p>\n He is the living God and the everlasting King.<\/p>\n At His wrath the earth quakes,<\/p>\n And the nations cannot endure His indignation.<\/p>\n Jer 10:6 There is none like You This is an emphasis on the uniqueness of YHWH. It is an affirmation of monotheism (see Special Topic: Monotheism ). There was only one God (cf. Jer 10:10). The Septuagint omits Jer 10:6-8; Jer 10:10; this omission is also in the Dead Sea Scroll manuscripts.<\/p>\n You are great, and great is Your name Great (BDB 162) is used often in Deuteronomy of YHWH (cf. Deu 3:24; Deu 5:24; Deu 9:26; Deu 11:2; Deu 32:3). Jeremiah often uses the phrasing and terminology of Deuteronomy.<\/p>\n Jer 10:7 King of the nations YHWH is not just the God of Abraham’s seed but the God of creation (see Special Topic at Jer 1:5)! He is the only true God (cf. Jer 10:10)!<\/p>\n This emphasis on YHWH as the only true God is difficult to communicate to a post-modern worldview which depreciates absolutes. Yet, this is the question! It is true or it is false. The biblical worldview rests on this basic affirmation.<\/p>\n Jer 10:8 This verse is very difficult to translate, but it seems that the Hebrew is referring to the fact that the Israelites were getting their information and knowledge from a dead stump.<\/p>\n Jer 10:9 Tarshish This was a city in the far west, possibly Spain or Sardinia. Some say it is just a mythological place to describe something far, far away (cf. the book of Jonah and Eze 27:12). See Special Topic: Tarshish .<\/p>\n And gold from Uphaz from Uphaz (, BDB 20) is found only here and in Dan 10:5 as a place name. From 1Ki 9:28 a place called from Ophir (, BDB 20, cf. Isa 13:12) has gold (cf. Targums, Peshitta, REB). It possibly means pure or fine gold, thereby functioning as an ADJECTIVE.<\/p>\n Violet and purple are their clothing These were very expensive dyes in the ancient world, originally coming from Phoenicia. It is simply a way of asserting that no matter how richly or royally they robed their idols, they were still just human-made, inanimate objects!<\/p>\n They are all the work of skilled men The NET Bible (p. 1316, #17) points out the contrast between<\/p>\n 1. the wise men of the nations<\/p>\n 2. the skilled craftsmen<\/p>\n Both use the same root (BDB 314). These idol makers are skillful craftsmen, but they are not wise. True wisdom cannot worship a man-made idol!<\/p>\n Jer 10:10 the LORD is the true God The Hebrew word (BDB 54) for truth emphasizes trustworthiness and dependability. See Special Topic: Amen .<\/p>\n the living God This seems to reflect the covenant name for God, YHWH, which is from the Hebrew VERB to be (cf. Exo 3:14). See Special Topic: NAMES FOR DEITY .<\/p>\n Notice the ways YHWH is characterized.<\/p>\n 1. there is none like You, Jer 10:6-7<\/p>\n 2. You are great, Jer 10:6<\/p>\n 3. King of the nations, Jer 10:7<\/p>\n 4. the true God, Jer 10:10<\/p>\n 5. the living God, Jer 10:10<\/p>\n 6. the everlasting King, Jer 10:10 (cf. #3)<\/p>\n 7. the creator, Jer 10:12-13<\/p>\n 8. the Maker of all is He, Jer 10:16<\/p>\n 9. the captain of the armies of heaven (i.e., Lord of hosts), Jer 10:16<\/p>\n YHWH is the God who creates, hears, sees, and acts. The idols are non-existent. They cannot move, hear, see, or act. They will be destroyed! YHWH is the true, real, live, eternal One! (see Special Topic: Characteristics of Israel’s God and Special Topic: MONOTHEISM ).<\/p>\n there is none like, &c. See note on Exo 15:11. <\/p>\n Thy name. See note on Psa 20:1. <\/p>\n Jer 10:6-16<\/p>\n Jer 10:6-10<\/p>\n There is none like unto thee, O Jehovah; thou art great, and thy name is great in might. Who should not fear thee, O King of the nations? for to thee doth it appertain; forasmuch as among all the wise men of the nations, and in all their royal estate, there is none like unto thee. But they are together brutish and foolish: the instruction of idols! it is but a stock. There is silver beaten into plates, which is brought from Tarshish, and gold from Uphaz, the work of the artificer and of the hands of the goldsmith; blue and purple for their clothing; they are all the work of skilful men. But Jehovah is the true God; he is the living God, and an everlasting King: at his wrath the earth trembleth, and the nations are not able to abide his indignation.<\/p>\n This is a contemptuous description of idols as contrasted with the eternal and almighty God. Tarshish is thought to have been in Spain. Uphaz is unknown; and Harrison thought that it might even be, “a metallurgical term meaning ‘refined gold.’ ” F14 No matter how expensive were the decorations applied to idols, they were nevertheless “essentially nothing,” unable either to harm or to benefit their worshippers.<\/p>\n Although he missed the truth about Jer 10:11, calling it “a gloss,” Thompson nevertheless made a significant contribution to the proper understanding of this passage. He wrote: “In view of many attempts to rearrange Jer 10:1-25, we might ask if such is really the right procedure. It may be far better to try to make sense out of what lies before us in the text (“Amen,” J.B.C.). We discern a reasonable pattern in which alternating assertions are made about idols and Yahweh.”<\/p>\n Jer 10:1, introductory statement.<\/p>\n Jer 10:2-5, a warning against idols.<\/p>\n Jer 10:6-7, the supremacy of Yahweh.<\/p>\n Jer 10:8-9, the futility of idols.<\/p>\n Jer 10:10-13, the creative power of Jehovah.<\/p>\n Jer 10:14-15, idols and their makers judged.<\/p>\n Jer 10:16, final acknowledgment of Yahweh’s supremacy.<\/p>\n Seen in this way, the whole passage has coherence and order.<\/p>\n This is a perfect demonstration that the passage does not need any rearrangement at all. It is perfectly logical and appropriate right where it is.<\/p>\n Jer 10:11<\/p>\n Thus shall ye say unto them, The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.<\/p>\n We have noted that Thompson mistakenly called this a gloss. It is no such thing. “It must not be regarded as a gloss, because it provides an immediate connection between Jer 10:10; Jer 10:12.”<\/p>\n Thus shall ye say unto them…<\/p>\n (Jer 10:11). This refers to a popular saying in those times in the Chaldee tongue (to which the Jews would soon travel); and, in effect, it gives God’s people a ready-made answer in the tongue of their captors by which they would be able to resist the inducements to participate in Babylonian idolatry. This is one of the master-strokes of the whole prophecy.<\/p>\n “Because this verse is in Chaldee (Aramaic) some expositors reject it as a gloss; but all versions have it. It fits the context perfectly.” Furthermore, “No copyist would have interpolated a Chaldee verse into a Hebrew text!”<\/p>\n In the attention we have paid to the authenticity of the chapter, we should not overlook the extremely important theological teachings of these important verses: “There is none like God (Jer 10:6); He is the true and living God (Jer 10:10); He is the Creator of heaven and earth (Jer 10:12); He is the controller of the clouds and of the rain (Jer 10:13); he alone is worthy of the respect and adoration of all men (Jer 10:7); He is especially the God of Israel (Jer 10:16).<\/p>\n Before leaving Jer 10:11, we shall note that many recent commentators love to parrot the old critical shibboleth that “This verse, being in Chaldee (Aramaic) is out of place.” But such a remark is nothing but an eighteenth century error. As R. Payne Smith, Dean of Canterbury, stated in 1929, “The appearance of this verse, as is, in the Septuagint (LXX) version is decisive. That this verse is in Aramaic is accounted for by the supposition that the exiles (soon to be in Babylon) were to use these very words (in the Chaldean tongue) as a retort when asked by the Chaldeans to join in their idol-worship. It was probably a proverbial saying.” What an advantage for the exiles that they were thus armed with a popular proverb in the very language of their captors, enabling them to resist appeals to join in Babylonian idolatry!<\/p>\n Jer 10:12-16<\/p>\n He hath made the earth by his power, he hath established the world by his wisdom, and by his understanding hath he stretched out the heavens: when he uttereth his voice, there is a tumult of waters in the heavens, and he causeth the vapors to ascend from the ends of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries. Every man is become brutish [and is] without knowledge; every goldsmith is put to shame by his graven image; for his molten image is falsehood, and there is no breath in them. They are vanity, a work of delusion: in the time of their visitation they shall perish. The portion of Jacob is not like these; for he is the former of all things; and Israel is the tribe of his inheritance: Jehovah of hosts is his name.<\/p>\n Who made. established … stretched out …..<\/p>\n (Jer 10:12) The three things that entered into the Creator’s preparing a home for his human creation are listed here: (1) he made the earth; (2) he prepared and fitted it to be a human dwelling place; and (3) he protected it from cosmic damage by such things as excessive radiation and falling meteorites, stretching out the heavens (the atmospheric shield) as a protection.<\/p>\n He maketh lightnings for the rain…<\/p>\n (Jer 10:13). Every thunderstorm bears witness to the wise and almighty government of God.<\/p>\n Every goldsmith is put to shame by his graven image…<\/p>\n (Jer 10:14) Any person who can see the violent strength of a tropical thunderstorm and then bow down and worship a lifeless image, a production of his own hands, as god (!) has simply forsaken all intelligence.<\/p>\n Such images (notice the change from the singular “image” to the plural “them” in Jer 10:14, as frequently in the Bible) are worthless, having “no breath” in them.<\/p>\n Jer 10:15-16 stress the fact that graven images are entitled to no respect at all but are worthy only of contempt. The glorious God of Jacob, the true and almighty living God who created the heavens and the earth is contrasted with the idols in Jer 10:16.<\/p>\n The parenthetical admonition concerning idols (Jer 10:1-16) ends here; and Jeremiah returns to the approaching captivity.<\/p>\n The Incomparable God of Israel Jer 10:6-16<\/p>\n None of the idols can compare to the Lord in greatness and in power (Jer 10:6). He is not merely a tribal deity restricted theologically and geographically in His sphere of influence. He is worthy of reverence by all mankind. No wise man of the earth can equal Him in wisdom. No prince of mankind is His equal in majesty and power (Jer 10:7). On the other hand the idols are nothing but lifeless lumber. They are stupid and foolish and are utterly unable to render intelligent counsel. From an idol of wood one can only obtain wooden, lifeless, worthless guidance (Jer 10:8). Men go to no little trouble in producing their idols. The wooden image is covered by the finest silver and gold sheets. Silver is secured from Tarshish, generally thought to be located on the southwest coast of Spain. Gold is imported from Uphaz the location of which is unknown. Since Tarshish is in the extreme west in relation to Palestine, Uphaz is perhaps equally far in the opposite direction. Some think that Uphaz, which is also mentioned in Dan 10:5, is to be identified with Ophir. This interpretation of Uphaz appears in the Syriac versions of the Old Testament and in the Aramaic Targum. Once the beautiful metal had been shaped and molded to fit the wooden base the image was clothed in blue and purple, the most expensive cloth in antiquity. Embellished with precious metals and adorned with costly garments an image was in reality a work of art produced by cunning and skillful men. It was no wiser and more powerful than the craftsmen who produced it (Jer 10:9).<\/p>\n What a contrast exists between the God of Israel and the idols of the nations! They are false gods, but He is the true God; they are lifeless but He is living; they are temporal, but He is eternal; they are provincial, but He is sovereign over all the earth. All nations tremble before His indignation. (Jer 10:10).<\/p>\n Jer 10:11 is regarded as a gloss by most commentators. The verse is in the Aramaic language rather than Hebrew. It does seem strange, however, that a copyist would have inserted an Aramaic gloss into a Hebrew text either accidentally or purposely. It is best then to regard Jer 10:11 as having originally been part of the text and written by Jeremiah himself. Why then is the verse in Aramaic? Probably Jeremiah is here utilizing some proverb which was current in his day in the Aramaic language. The basic idea of the verse is clear- All the gods of the nation which were in reality false gods will eventually perish.<\/p>\n Every man who engages in idolatry is stupid. Only when men accept the self-revelation of God through His word do they have any insight into the true meaning of life. Those who make the idols will be utterly ashamed in the day of judgment as they will be forced to admit that their images are powerless. In spite of the elaborate ceremonies in which the spirit of the god came to make its abode in the images Jeremiah declares there is no breath in them (Jer 10:14). Those idols are utterly vain, empty, ridiculous. They, along with their worshipers, shall experience the visitation of judgment of the true God. In that time the images shall perish, unable to save themselves, let alone those who held them in esteem (Jer 10:15). None of the gods so popular in the days of Jeremiah remain on the scene today. They have indeed perished. The Lord of hosts is not like the idols. He who is the Creator of everything is the Portion of Jacob and Israel is the tribe of His inheritance. Though He is God of all nations, yet He belongs to Israel in a special way (Psa 73:26; Psa 119:57; Psa 142:5) and Israel belongs to Him in a special way (Jer 10:16).<\/p>\n there: Exo 8:10, Exo 9:14, Exo 15:11, Deu 32:31, Deu 33:26, 2Sa 7:22, Psa 35:10, Psa 86:8-10, Psa 89:6-8, Isa 40:18, Isa 40:25, Isa 46:5, Isa 46:9 <\/p>\n thou: Jer 32:18, Neh 4:14, Neh 9:32, Psa 48:1, Psa 96:4, Psa 145:3, Psa 147:5, Isa 12:6, Dan 4:3, Dan 4:34, Mal 1:11 <\/p>\n Reciprocal: Exo 15:7 – the greatness Deu 3:24 – what God Jos 4:24 – ye might 1Sa 2:2 – rock 2Sa 22:32 – For who 1Ki 8:23 – no God 1Ch 16:25 – he also 1Ch 17:20 – none 2Ch 2:5 – great is our God 2Ch 6:14 – no God Job 25:2 – Dominion Psa 50:1 – mighty Psa 75:1 – for that Psa 95:3 – For Psa 113:5 – like Jer 10:7 – among Luk 1:49 – he<\/p>\n Jer 10:6. Having described the emptiness of idolatry the prophet turns his speech into praise for the God of the Hebrews, There is no one like unto Him, for he is the one who created the materials from which the idolaters obtained the images they worship.<\/p>\n Jer 10:6-7. Forasmuch as there is none like unto thee This verse would be better rendered, O Lord, thou art great, so that there is none like unto thee, and thy name is great, because of thy might. Who would not fear thee? Rather, who would not reverence, or stand in awe of thee? For to thee doth it appertain That is, as some interpret the phrase, To thee doth it appertain to be feared and reverenced; to thee fear and reverence are due. The Hebrew, however, may be rendered, Who would not fear thee when he shall come, or draw near to thee? accordingly Blaney translates the verse thus: Who will not fear thee, O king of nations, when he shall approach unto thee? Forasmuch as among all the wisest of the nations, and in all their kingdoms, there is none like unto thee On the clause, among the wisest of the nations, he observes, These words may signify, either all those nations which were most distinguished for the cultivation and improvement of their rational faculties; or else those sage individuals among them, from whose learning and philosophy some better notions of God and religion might have been expected than from the rude and illiterate vulgar. And yet the fact was, that all their boasted wisdom and knowledge had failed of leading them to an object of worship, in any degree corresponding with the infinite perfections and majesty of the divine nature.<\/p>\n 10:6 Forasmuch as [there is] none like thee, O LORD; {d} thou [art] great, and thy name [is] great in might.<\/p>\n (d) He teaches the people to lift up their eyes to God, who has all power and therefore ought only to be feared: and in this he shows them not only the evil that they ought to hate: but the good which they ought to follow, Rev 15:4 .<\/p>\n Yahweh, on the other hand, is unique among the deities that people worship. He is great, and He had a reputation for acting mightily.<\/p>\n Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might. 6. There is none ] This sense can only be got by omitting the first letter in MT. The omission can, however, be justified, as it may be an accidental repetition by a scribe of … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 10:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-19218","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19218","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=19218"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19218\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19218"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19218"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19218"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"