Keluaran 10:3

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ¹  to humble yourself before me? ²  Release my people so that they may serve me!

Ayub 9:4

9:4 He is wise in heart ³  and mighty ⁴  in strength ⁵  –

who has resisted ⁶  him and remained safe? ⁷ 

Ayub 40:2

40:2 “Will the one who contends ⁸  with the Almighty correct him? ⁹ 

Let the person who accuses God give him an answer!”

Ayub 40:9

40:9 Do you have an arm as powerful as God’s, ¹⁰ 

and can you thunder with a voice like his?

Yesaya 13:11

13:11 ¹¹ I will punish the world for its evil, ¹² 

and wicked people for their sin.

I will put an end to the pride of the insolent,

I will bring down the arrogance of tyrants. ¹³ 

Yesaya 45:9

The Lord Gives a Warning

45:9 One who argues with his creator is in grave danger, ¹⁴ 

one who is like a mere ¹⁵  shard among the other shards on the ground!

The clay should not say to the potter, ¹⁶ 

“What in the world ¹⁷  are you doing?

Your work lacks skill!” ¹⁸ 

Yesaya 45:2

45:2 “I will go before you

and level mountains. ¹⁹ 

Bronze doors I will shatter

and iron bars ²⁰  I will hack through.

Yesaya 2:4

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ²¹ 

and their spears into pruning hooks. ²² 

Nations will not take up the sword against other nations,

and they will no longer train for war.

[10:3]  ¹ tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ² tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[9:4]  ³ tn The genitive phrase translated “in heart” would be a genitive of specification, specifying that the wisdom of God is in his intelligent decisions.

[9:4]  sn The heart is the seat of intelligence and understanding, the faculty of decision making.

[9:4]  ⁴ sn The words אַמִּיץ (’ammits) and כֹּחַ (koakh) are synonyms, the first meaning “sturdy; mighty; robust,” and the second “strength.” It too can be interpreted as a genitive of specification – God is mighty with respect to his power. But that comes close to expressing a superlative idea (like “song of songs” or “anger of his wrath”).

[9:4]  ⁵ tn The first half of the verse simply has “wise of heart and mighty of strength.” The entire line is a casus pendens that will refer to the suffix on אֵלָיו (’elayv) in the second colon. So the question is “Who has resisted the one who is wise of heart and mighty of strength?” Again, the rhetorical question is affirming that no one has done this.

[9:4]  ⁶ tn The verb is the Hiphil of the verb קָשָׁה (qashah, “to be hard”). It frequently is found with the word for “neck,” describing people as “stiff-necked,” i.e., stubborn, unbending. So the idea of resisting God fits well. The fact that this word occurs in Exodus with the idea of hardening the heart against God may indicate that there is an allusion to Pharaoh here.

[9:4]  ⁷ tn The use of שָׁלֵם (shalem) in the Qal is rare. It has been translated “remain safe” by E. Dhorme, “survived” by the NEB, “remained unscathed” by the NAB and NIV, or “succeeded” by KJV, G. R. Driver.

[40:2]  ⁸ tn The form רֹב (rov) is the infinitive absolute from the verb רִיב (riv, “contend”). Dhorme wishes to repoint it to make it the active participle, the “one who argues with the Almighty.”

[40:2]  ⁹ tn The verb יִסּוֹר (yissor) is found only here, but comes from a common root meaning “to correct; to reprove.” Several suggestions have been made to improve on the MT. Dhorme read it יָסוּר (yasur) in the sense of “to turn aside; to yield.” Ehrlich read this emendation as “to come to an end.” But the MT could be read as “to correct; to instruct.”

[40:9]  ¹⁰ tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.

[13:11]  ¹¹ sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.

[13:11]  ¹² tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.

[13:11]  ¹³ tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”

[45:9]  ¹⁴ tn Heb “Woe [to] the one who argues with the one who formed him.”

[45:9]  ¹⁵ tn The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.

[45:9]  ¹⁶ tn Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”

[45:9]  ¹⁷ tn The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.

[45:9]  ¹⁸ tn Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.”

[45:2]  ¹⁹ tc The form הֲדוּרִים (hadurim) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”).

[45:2]  ²⁰ tn That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”

[2:4]  ²¹ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ²² sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.