Yesaya 10:5
Konteks10:5 Assyria, the club I use to vent my anger, is as good as dead, 1
a cudgel with which I angrily punish. 2
Mazmur 17:13-14
Konteks17:13 Rise up, Lord!
Confront him! 3 Knock him down! 4
Use your sword to rescue me from the wicked man! 5
17:14 Lord, use your power to deliver me from these murderers, 6
from the murderers of this world! 7
They enjoy prosperity; 8
you overwhelm them with the riches they desire. 9
They have many children,
and leave their wealth to their offspring. 10
Yeremia 51:20-23
Konteks51:20 “Babylon, 11 you are my war club, 12
my weapon for battle.
I used you to smash nations. 13
I used you to destroy kingdoms.
51:21 I used you to smash horses and their riders. 14
I used you to smash chariots and their drivers.
51:22 I used you to smash men and women.
I used you to smash old men and young men.
I used you to smash young men and young women.
51:23 I used you to smash shepherds and their flocks.
I used you to smash farmers and their teams of oxen.
I used you to smash governors and leaders.” 15
Yehezkiel 28:9
Konteks28:9 Will you still say, “I am a god,” before the one who kills you –
though you are a man and not a god –
when you are in the power of those who wound you?
Roma 9:20-21
Konteks9:20 But who indeed are you – a mere human being 16 – to talk back to God? 17 Does what is molded say to the molder, “Why have you made me like this?” 18 9:21 Has the potter no right to make from the same lump of clay 19 one vessel for special use and another for ordinary use? 20
[10:5] 1 tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[10:5] 2 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”
[17:13] 3 tn Heb “Be in front of his face.”
[17:13] 4 tn Or “bring him to his knees.”
[17:13] 5 tn Heb “rescue my life from the wicked [one] [by] your sword.”
[17:14] 6 tc Heb “from men [by] your hand,
[17:14] 7 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
[17:14] 8 tn Heb “their portion, in life.”
[17:14] 9 tn Heb “and [with] your treasures you fill their belly.”
[17:14] sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
[17:14] 10 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
[51:20] 11 tn Or “Media.” The referent is not identified in the text; the text merely says “you are my war club.” Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23 and Babylon is referred to in v. 25 as a “destroying mountain” (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b-23 as customary past. However, change in person from second masculine singular (vv. 20b-23) to the second masculine plural in “before your very eyes” and its position at the end of the verse after “which they did in Zion” argue that a change in address occurs there. Driver has to ignore the change in person and take “before your eyes” with the verb “repay” at the beginning to maintain the kind of consistency he seeks. The vav (ו) consecutive imperfect can be used for either the customary past (GKC 335-36 §112.dd with cross reference back to GKC 331-32 §112.e) or the future (GKC 334 §112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 being a transition to vv. 25-26 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media then the verbs in vv. 20-23 should all be translated as futures. See also the translator’s note on v. 24.
[51:20] 12 tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow which are from the same root (נָפַץ, nafats) and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.”
[51:20] 13 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
[51:21] 14 tn Heb “horse and its rider.” However, the terms are meant as generic or collective singulars (cf. GKC 395 §123.b) and are thus translated by the plural. The same thing is true of all the terms in vv. 21-23b. The terms in vv. 20c-d, 23c are plural.
[51:23] 15 tn These two words are Akkadian loan words into Hebrew which often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. סָגָן (sagan) gives “prefect, ruler” as the basic definition for the second term but neither works very well in a modern translation because “prefect” would be unknown to most readers and “ruler” would suggest someone along the lines of a king, which these officials were not. The present translation has chosen “leaders” by default, assuming there is no other term that would be any more appropriate in light of the defects noted in “prefect” and “ruler.”
[9:20] 17 tn Grk “On the contrary, O man, who are you to talk back to God?”
[9:20] 18 sn A quotation from Isa 29:16; 45:9.
[9:21] 19 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
[9:21] 20 tn Grk “one vessel for honor and another for dishonor.”
