Mazmur 135:18

135:18 Those who make them will end up ¹  like them,

as will everyone who trusts in them.

Yesaya 44:9-20

44:9 All who form idols are nothing;

the things in which they delight are worthless.

Their witnesses cannot see;

they recognize nothing, so they are put to shame.

44:10 Who forms a god and casts an idol

that will prove worthless? ² 

44:11 Look, all his associates ³  will be put to shame;

the craftsmen are mere humans. ⁴ 

Let them all assemble and take their stand!

They will panic and be put to shame.

44:12 A blacksmith works with his tool ⁵ 

and forges metal over the coals.

He forms it ⁶  with hammers;

he makes it with his strong arm.

He gets hungry and loses his energy; ⁷ 

he drinks no water and gets tired.

44:13 A carpenter takes measurements; ⁸ 

he marks out an outline of its form; ⁹ 

he scrapes ¹⁰  it with chisels,

and marks it with a compass.

He patterns it after the human form, ¹¹ 

like a well-built human being,

and puts it in a shrine. ¹² 

44:14 He cuts down cedars

and acquires a cypress ¹³  or an oak.

He gets ¹⁴  trees from the forest;

he plants a cedar ¹⁵  and the rain makes it grow.

44:15 A man uses it to make a fire; ¹⁶ 

he takes some of it and warms himself.

Yes, he kindles a fire and bakes bread.

Then he makes a god and worships it;

he makes an idol and bows down to it. ¹⁷ 

44:16 Half of it he burns in the fire –

over that half he cooks ¹⁸  meat;

he roasts a meal and fills himself.

Yes, he warms himself and says,

‘Ah! I am warm as I look at the fire.’

44:17 With the rest of it he makes a god, his idol;

he bows down to it and worships it.

He prays to it, saying,

‘Rescue me, for you are my god!’

44:18 They do not comprehend or understand,

for their eyes are blind and cannot see;

their minds do not discern. ¹⁹ 

44:19 No one thinks to himself,

nor do they comprehend or understand and say to themselves:

‘I burned half of it in the fire –

yes, I baked bread over the coals;

I roasted meat and ate it.

With the rest of it should I make a disgusting idol?

Should I bow down to dry wood?’ ²⁰ 

44:20 He feeds on ashes; ²¹ 

his deceived mind misleads him.

He cannot rescue himself,

nor does he say, ‘Is this not a false god I hold in my right hand?’ ²² 

Yeremia 10:8

10:8 The people of those nations ²³  are both stupid and foolish.

Instruction from a wooden idol is worthless! ²⁴ 

Yunus 2:8

2:8 Those who worship ²⁵  worthless idols ²⁶  forfeit the mercy that could be theirs. ²⁷ 

Habakuk 2:18-19

2:18 What good ²⁸  is an idol? Why would a craftsman make it? ²⁹ 

What good is a metal image that gives misleading oracles? ³⁰ 

Why would its creator place his trust in it ³¹ 

and make ³²  such mute, worthless things?

2:19 The one who says to wood, ‘Wake up!’ is as good as dead ³³  –

he who says ³⁴  to speechless stone, ‘Awake!’

Can it give reliable guidance? ³⁵ 

It is overlaid with gold and silver;

it has no life’s breath inside it.

[135:18]  ¹ tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”

[135:18]  sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.

[44:10]  ² tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”

[44:11]  ³ tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.

[44:11]  ⁴ sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”

[44:12]  ⁵ tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.

[44:12]  ⁶ tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.

[44:12]  ⁷ tn Heb “and there is no strength”; NASB “his strength fails.”

[44:13]  ⁸ tn Heb “stretches out a line” (ASV similar); NIV “measures with a line.”

[44:13]  ⁹ tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”

[44:13]  ¹⁰ tn Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.”

[44:13]  ¹¹ tn Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”

[44:13]  ¹² tn Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”

[44:14]  ¹³ tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar).

[44:14]  ¹⁴ tn Heb “strengthens for himself,” i.e., “secures for himself” (see BDB 55 s.v. אָמֵץ Pi.2).

[44:14]  ¹⁵ tn Some prefer to emend אֹרֶן (’oren) to אֶרֶז (’erez, “cedar”), but the otherwise unattested noun appears to have an Akkadian cognate, meaning “cedar.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I אֹרֶן offers the meaning “laurel.”

[44:15]  ¹⁶ tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”

[44:15]  ¹⁷ tn Or perhaps, “them.”

[44:16]  ¹⁸ tn Heb “eats” (so NASB); NAB, NRSV “roasts.”

[44:18]  ¹⁹ tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”

[44:19]  ²⁰ tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.

[44:20]  ²¹ tn Or perhaps, “he eats on an ash heap.”

[44:20]  ²² tn Heb “Is it not a lie in my right hand?”

[10:8]  ²³ tn Or “Those wise people and kings are…” It is unclear whether the subject is the “they” of the nations in the preceding verse, or the wise people and kings referred to. The text merely has “they.”

[10:8]  ²⁴ tn Heb “The instruction of vanities [worthless idols] is wood.” The meaning of this line is a little uncertain. Various proposals have been made to make sense, most of which involve radical emendation of the text. For some examples see J. A. Thompson, Jeremiah (NICOT), 323-24, fn 6. However, this is probably a case of the bold predication that discussed in GKC 452 §141.d, some examples of which may be seen in Ps 109:4 “I am prayer,” and Ps 120:7 “I am peace.”

[2:8]  ²⁵ tn Heb “those who pay regard to.” The verbal root שָׁמַר (shamar, “to keep, to watch”) appears in the Piel stem only here in biblical Hebrew, meaning “to pay regard to” (BDB 1037 s.v. שָׁמַר). This is metonymical for the act of worship (e.g., Qal “to observe” = to worship, Ps 31:7).

[2:8]  ²⁶ tn Heb “worthlessnesses of nothingness” or “vanities of emptiness.” The genitive construct הַבְלֵי־שָׁוְא (havle-shavÿ’) forms an attributive adjective expression: “empty worthlessness” or “worthless vanities.” This ironic reference to false gods is doubly insulting (e.g., Ps 31:7). The noun הֶבֶל (hevel, “vapor, breath”) is often used figuratively to describe what is insubstantial, empty, and futile (31 times in Eccl; see also, e.g., Pss 39:4-6, 11; 144:4; Prov 13:11; 21:6; Isa 30:7; 49:4). It often refers to idols – the epitome of emptiness, nothingness, and worthlessness (Deut 32:21; 1 Kgs 16:13, 26; Ps 31:7; Jer 8:19; 10:8, 15; 14:22; 16:19; 51:18). The noun שָׁוְא (“worthlessness, emptiness, nothingness”) describes what is ineffective and lacking reality (BDB 996 s.v. שָׁוְא; e.g., Exod 20:7; Pss 60:11; 127:1; Ezek 22:28). It is also often used to refer to idols (e.g., Ps 31:7; Jer 18:15; Hos 5:11).

[2:8]  ²⁷ tn Heb “abandon their mercy/loyalty.” The meaning of חַסְדָּם יַעֲזֹבוּ (khasdam ya’azovu, “forsake their mercy/loyalty”) is greatly debated. There are two exegetical issues that are mutually related. First, does the noun חֶסֶד (khesed) here mean (1) “mercy, kindness” that man receives from God, or (2) “loyalty, faithfulness” that man must give to God (see BDB 338-39 s.v חֶסֶד; HALOT 336-37 s.v. חֶסֶד)? Second, the third masculine plural suffix on חַסְדָּם (“their loyalty/mercy”) has been taken as (1) subjective genitive, referring to the loyal allegiance they ought to display to the true God: “they abandon the loyalty they should show.” Examples of subjective genitives are: “This is your kindness (חַסְדֵּךְ, khasdek) which you must do for me: every place to which we come, say of me, ‘He is my brother’” (Gen 20:13; also cf. Gen 40:14; 1 Sam 20:14-15). Several English versions take this approach: “forsake their faithfulness” (NASB), “abandon their faithful love” (NJB), “abandon their loyalty” (NEB, REB), “forsake their true loyalty” (RSV, NRSV), “turn their backs on all God’s mercies” (NLT), “have abandoned their loyalty to you” (TEV). (2) This has also been taken as objective genitive, referring to the mercy they might have received from God: “they forfeit the mercy that could be theirs.” The ancient versions interpret חַסְדָּם in this sense: “they do not know the source of their welfare” (Tg. Jonah 2:8), “forsake the source of their welfare” (Vulgate), and “abandon their own mercy” (LXX). Several English versions follow this approach: “forsake their source of mercy” (NAB); “forfeit the grace that could be theirs” (NIV), “forsake their own welfare” (JPS, NJPS), “forsake their own mercy” (KJV, ASV), “forsake their own Mercy” (NKJV), “turn from the God who offers them mercy” (CEV). This is a difficult lexical/syntactical problem. On the one hand, the next line contrasts their failure with Jonah’s boast of loyalty to the true God – demonstrating that he, unlike pagan idolaters, deserves to be delivered. On the other hand, the only other use of חֶסֶד in the book refers to “mercy” God bestows (4:2) – something that Jonah did not believe that the (repentant) pagan idolaters had a right to receive. BDB 339 s.v. I חֶסֶד II takes this approach – “He is חַסְדָּם their goodness, favour Jonah 2:9” – and cites other examples of חֶסֶד with suffixes referring to God: חַסְדִּי (khasdi) “my kindness” = he shows kindness to me (Ps 144:2); and אֱלֹהֵי חַסְדִּי (’elohe khasdi) “the God of my kindness” = the God who shows kindness to me (Ps 59:18).

[2:18]  ²⁸ tn Or “of what value.”

[2:18]  ²⁹ tn Heb “so that the one who forms it fashions it?” Here כִּי (ki) is taken as resultative after the rhetorical question. For other examples of this use, see R. J. Williams, Hebrew Syntax, 73, §450.

[2:18]  ³⁰ tn Heb “or a metal image, a teacher of lies.” The words “What good is” in the translation are supplied from the previous parallel line. “Teacher of lies” refers to the false oracles that the so-called god would deliver through a priest. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 126.

[2:18]  ³¹ tn Heb “so that the one who forms his image trusts in it?” As earlier in the verse, כִּי (ki) is resultative.

[2:18]  ³² tn Heb “to make.”

[2:19]  ³³ tn Heb “Woe [to] the one who says.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

[2:19]  ³⁴ tn The words “he who says” in the translation are supplied from the previous parallel line.

[2:19]  ³⁵ tn Though the Hebrew text has no formal interrogative marker here, the context indicates that the statement should be taken as a rhetorical question anticipating the answer, “Of course not!” (so also NIV, NRSV).