Ayub 19:2

19:2 “How long will you torment me ¹ 

and crush ²  me with your words? ³ 

Mazmur 2:9

2:9 You will break them ⁴  with an iron scepter; ⁵ 

you will smash them like a potter’s jar!’” ⁶ 

Mazmur 72:4

72:4 He will defend ⁷  the oppressed among the people;

he will deliver ⁸  the children ⁹  of the poor

and crush the oppressor.

Mazmur 94:5

94:5 O Lord, they crush your people;

they oppress the nation that belongs to you. ¹⁰ 

Yeremia 51:20-23

51:20 “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 

Daniel 2:21

2:21 He changes times and seasons,

deposing some kings

and establishing others. ¹⁶ 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ¹⁷ 

Daniel 2:34-35

2:34 You were watching as ¹⁸  a stone was cut out, ¹⁹  but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces. 2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction ²⁰  and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.

Daniel 2:44-45

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. ²¹  The dream is certain, and its interpretation is reliable.”

[19:2]  ¹ tn Heb “torment my soul,” with “soul” representing the self or individual. The MT has a verb from יָגָה (yagah, “to afflict; to torment”). This is supported by the versions. But the LXX has “to tire” which is apparently from יָגַע (yaga’). The form in the MT is unusual because it preserves the final (original) yod in the Hiphil (see GKC 214 §75.gg). So this unusual form has been preserved, and is the correct reading. A modal nuance for the imperfect fits best here: “How long do you intend to do this?”

[19:2]  ² tn The MT has דָּכָא (dakha’), “to crush” in the Piel. The LXX, however, has a more general word which means “to destroy.”

[19:2]  ³ tn The LXX adds to the verse: “only know that the Lord has dealt with me thus.”

[2:9]  ⁴ tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ⁵ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ⁶ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[72:4]  ⁷ tn Heb “judge [for].”

[72:4]  ⁸ tn The prefixed verbal form appears to be an imperfect, not a jussive.

[72:4]  ⁹ tn Heb “sons.”

[94:5]  ¹⁰ tn Or “your inheritance.”

[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.”

[2:21]  ¹⁶ tn Aram “kings.”

[2:21]  ¹⁷ tn Aram “the knowers of understanding.”

[2:34]  ¹⁸ tn Aram “until.”

[2:34]  ¹⁹ tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.

[2:35]  ²⁰ tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.

[2:45]  ²¹ tn Aram “after this.”