Romans 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ¹  would stand, not by works but by ²  his calling) ³  –

Romans 9:18

9:18 So then, ⁴  God ⁵  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ⁶ 

Proverbs 16:4

16:4 The Lord works ⁷  everything for its own ends ⁸  –

even the wicked for the day of disaster. ⁹ 

Isaiah 64:8

64:8 Yet, ¹⁰  Lord, you are our father.

We are the clay, and you are our potter;

we are all the product of your labor. ¹¹ 

Jeremiah 18:3-6

18:3 So I went down to the potter’s house and found him working ¹²  at his wheel. ¹³  18:4 Now and then ¹⁴  there would be something wrong ¹⁵  with the pot he was molding from the clay ¹⁶  with his hands. So he would rework ¹⁷  the clay into another kind of pot as he saw fit. ¹⁸ 

18:5 Then the Lord said to me, ¹⁹  18:6 “I, the Lord, say: ²⁰  ‘O nation of Israel, can I not deal with you as this potter deals with the clay? ²¹  In my hands, you, O nation of Israel, are just like the clay in this potter’s hand.’

[9:11]  ¹ tn Grk “God’s purpose according to election.”

[9:11]  ² tn Or “not based on works but based on…”

[9:11]  ³ tn Grk “by the one who calls.”

[9:18]  ⁴ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ⁶ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[16:4]  ⁷ sn The Hebrew verb translated “works” (פָּעַל, pa’al) means “to work out; to bring about; to accomplish.” It is used of God’s sovereign control of life (e.g., Num 23:23; Isa 26:12).

[16:4]  ⁸ tn Heb “for its answer.” The term לַמַּעֲנֵהוּ (lamma’anehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (ma’aneh, “answer”) and not לְמַעַן (lÿma’an, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.

[16:4]  ⁹ sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked – whatever disaster comes their way is an appropriate correspondent for their life.

[64:8]  ¹⁰ tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

[64:8]  ¹¹ tn Heb “the work of your hand.”

[18:3]  ¹² tn Heb “And behold he was working.”

[18:3]  ¹³ sn At his wheel (Heb “at the two stones”). The Hebrew expression is very descriptive of the construction of a potter’s wheel which consisted of two stones joined by a horizontal shaft. The potter rotated the wheel with his feet on the lower wheel and worked the clay with his hands on the upper. For a picture of a potter working at his wheel see I. Ben-Dor, “Potter’s Wheel,” IDB 3:846. See also the discussion regarding the making of pottery in J. L. Kelso, “Pottery,” IDB 3:846-53.

[18:4]  ¹⁴ tn The verbs here denote repeated action. They are the Hebrew perfect with the vav (ו) consecutive. The text then reads somewhat literally, “Whenever the vessel he was molding…was ruined, he would remold…” For this construction see Joüon 2:393-94 §118.n and 2:628-29 §167.b, and compare the usage in Amos 4:7-8.

[18:4]  ¹⁵ sn Something was wrong with the clay – either there was a lump in it, or it was too moist or not moist enough, or it had some other imperfection. In any case the vessel was “ruined” or “spoiled” or defective in the eyes of the potter. This same verb has been used of the linen shorts that were “ruined” and hence were “good for nothing” in Jer 13:7. The nature of the clay and how it responded to the potter’s hand determined the kind of vessel that he made of it. He did not throw the clay away. This is the basis for the application in vv. 7-10 to any nation and to the nation of Israel in particular vv. 10-17.

[18:4]  ¹⁶ tn The usage of the preposition בְּ (bet) to introduce the material from which something is made in Exod 38:8 and 1 Kgs 15:22 should lay to rest the rather forced construction that some (like J. Bright, Jeremiah [AB], 121) put on the variant כַּחֹמֶר (kakhomer) found in a few Hebrew mss. Bright renders that phrase as an elliptical “as clay sometimes will.” The phrase is missing from the Greek version.

[18:4]  ¹⁷ tn Heb “he would turn and work.” This is an example of hendiadys where one of the two verbs joined by “and” becomes the adverbial modifier of the other. The verb “turn” is very common in this construction (see BDB 998 s.v. שׁוּב Qal.8 for references).

[18:4]  ¹⁸ tn Heb “as it was right in his eyes to do [or work it].” For this idiom see Judg 14:3, 7; 1 Sam 18:20, 26; 2 Sam 17:4.

[18:5]  ¹⁹ tn Heb “Then the word of the Lord came to me, saying.”

[18:6]  ²⁰ tn This phrase (literally “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24.

[18:6]  ²¹ tn The words “deals with the clay” are not in the text. They are part of an elliptical comparison and are supplied in the translation here for clarity.