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Selected Verse: Isaiah 45:9 - Strong Concordance

Verse	Translation	Text
Isa 45:9	Strong Concordance	Woe [01945] unto him that striveth [07378] with his Maker [03335] ! Let the potsherd [02789] strive with the potsherds [02789] of the earth [0127]. Shall the clay [02563] say [0559] to him that fashioneth [03335] it, What makest [06213] thou? or thy work [06467], He hath no hands [03027]?
	King James	Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Anticipating the objections which the Jews might raise as to why God permitted their captivity, and when He did restore them, why He did so by a foreign prince, Cyrus, not a Jew (Isa 40:27, &c.), but mainly and ultimately, the objections about to be raised by the Jews against God's sovereign act in adopting the whole Gentile world as His spiritual Israel (Isa 45:8, referring to this catholic diffusion of the Gospel), as if it were an infringement of their nation's privileges; so Paul expressly quotes it (Rom 9:4-8, Rom 9:11-21). Let . . . strive--Not in the Hebrew; rather, in apposition with "him," "A potsherd among the potsherds of the earth!" A creature fragile and worthless as the fragment of an earthen vessel, among others equally so, and yet presuming to strive with his Maker! English Version implies, it is appropriate for man to strive with man, in opposition to Ti2 2:24 [GESENIUS]. thy . . . He--shall thy work say of thee, He . . . ?

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Anticipating the objections which the Jews might raise as to why God permitted their captivity, and when He did restore them, why He did so by a foreign prince, Cyrus, not a Jew (Isa 40:27, &c.), but mainly and ultimately, the objections about to be raised by the Jews against God's sovereign act in adopting the whole Gentile world as His spiritual Israel (Isa 45:8, referring to this catholic diffusion of the Gospel), as if it were an infringement of their nation's privileges; so Paul expressly quotes it (Rom 9:4-8, Rom 9:11-21).

Let . . . strive--Not in the Hebrew; rather, in apposition with "him," "A potsherd among the potsherds of the earth!" A creature fragile and worthless as the fragment of an earthen vessel, among others equally so, and yet presuming to strive with his Maker! English Version implies, it is appropriate for man to strive with man, in opposition to Ti2 2:24 [GESENIUS].

thy . . . He--shall thy work say of thee, He . . . ?

Notes on the Bible, by Albert Barnes, [1834]
Wo unto him that striveth with his Maker! - This verse commences a new subject. Its connection with the preceeding is not very obvious. It may be designed to prevent the objections and cavils of the unbelieving Jews who were disposed to complain against God, and to arraign the wisdom of his dispensations in regard to them, in permitting them to be oppressed by their enemies, and in promising them deliver ance instead of preventing their captivity. So Lowth understands it. Rosenmuller regards it as designed to meet a cavil, because God chose to deliver them by Cyrus, a foreign prince, and a stranger to the true religion, rather than by one of their own nation. Kimchi, and some others, suppose that it is designed to repress the pride of the Babylonians, who designed to keep the Jews in bondage, and who would thus contend with God. But perhaps the idea is of a more general nature. It may be designed to refer to the fact that any interposition of God, any mode of manifesting himself to people, meets with enemies, and with those who are disposed to contend with him, and especially any display of his mercy and grace in a great revival of religion. In the previous verse the prophet had spoken of the revival of religion. Perhaps he here adverts to the fact that such a manifestation of his mercy would meet with opposition. So it was when the Saviour came, and when Christianity spread around the world; so it is in every revival now; and so it will be, perhaps, in the spreading of the gospel throughout the world in the time that shall usher in the millennium. Men thus contend with their Maker; resist the influences of his Spirit; strive against the appeals made to them; oppose his sovereignty; are enraged at the preaching of the gospel, and often combine to oppose him. That this is the meaning of this passage, seems to be the sentiment of the apostle Paul, who has borrowed this image, and has applied it in a similar manner: 'Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel auto honor, and another unto dishonor?' Rom 9:20-21 It is implied that people are opposed to the ways which God takes to govern the world; it is affirmed that calamity shall follow all the resistance which people shall make. This we shall follow, because, first, God has all power, and all who contend with him must be defeated and overthrown; and, secondly, because God is right, and the sinner who opposes him is wrong, and must and will be punished for his resistance. Let the potsherd strive with the potsherds ... of the earth - Lowth renders this, Woe unto him that contendeth with the power that formed him; The potsherd with the moulder of the clay. The word rendered 'potsherd' (חרשׁ cheresh) means properly "a shard," or "sherd," that is, a fragment of an earthen vessel Lev 6:28; Lev 11:33; Job 2:8; Job 41:22; Psa 22:16. It is then put proverbially for anything frail and mean. Here it is undoubtedly put for man, regarded as weak and contemptible in his efforts against God. Our translation would seem to denote that it was appropriate for man to contend with equals, but not with one so much his superior as God; or that he might have some hope of success in contending with his fellowmen, but none in contending with his Maker. But this sense does not well suit the connection. The idea in the mind of the prophet is not that such contentions are either proper or appropriate among people, but it is the supreme folly and sin of contending with God; and the thought in illustration of this is not that people may appropriately contend with each other, but it is the superlative weakness and fragility of man. The translation proposed, therefore, by Jerome, 'Wo to him who contends with his Maker - testa de samiis terrae - a potsherd among the earthen pots (made of the earth of Samos) of the earth' - and which is found in the Syriac, and adopted by Rosenmuller, Gesenius, and Noyes, is doubtless the true rendering. According to Gesenius, the particle את 'êth here means "by" or "among"; and the idea is, that man is a potsherd among the potsherds of the earth; a weak fragile creature among others equally so - and yet presuming impiously to contend with the God that made him. The Septuagint renders this, 'Is anything endowed with excellence? I fashioned it like the clay of a potter. Will the plowman plow the ground all the day long? Will the clay say to the potter,' etc. Shall the clay ... - It would be absurd for the clay to complain to him that moulds it, of the form which he chooses to give it. Not less absurd is it for man, made of clay, and moulded by the hand of God, to complain of the fashion in which he has made him; of the rank which he has assigned him in the scale of being; and of the purposes which he designs to accomplish by him. He hath no hands - He has no skill, no wisdom, no power. It is by the hand chiefly that pottery is moulded; and the hands here stand for the skill or wisdom which is evinced in making it. The Syriac renders it, 'Neither am I the work of thy hands.'

Notes on the Bible, by Albert Barnes, [1834]

Wo unto him that striveth with his Maker! - This verse commences a new subject. Its connection with the preceeding is not very obvious. It may be designed to prevent the objections and cavils of the unbelieving Jews who were disposed to complain against God, and to arraign the wisdom of his dispensations in regard to them, in permitting them to be oppressed by their enemies, and in promising them deliver ance instead of preventing their captivity. So Lowth understands it. Rosenmuller regards it as designed to meet a cavil, because God chose to deliver them by Cyrus, a foreign prince, and a stranger to the true religion, rather than by one of their own nation. Kimchi, and some others, suppose that it is designed to repress the pride of the Babylonians, who designed to keep the Jews in bondage, and who would thus contend with God. But perhaps the idea is of a more general nature.

It may be designed to refer to the fact that any interposition of God, any mode of manifesting himself to people, meets with enemies, and with those who are disposed to contend with him, and especially any display of his mercy and grace in a great revival of religion. In the previous verse the prophet had spoken of the revival of religion. Perhaps he here adverts to the fact that such a manifestation of his mercy would meet with opposition. So it was when the Saviour came, and when Christianity spread around the world; so it is in every revival now; and so it will be, perhaps, in the spreading of the gospel throughout the world in the time that shall usher in the millennium. Men thus contend with their Maker; resist the influences of his Spirit; strive against the appeals made to them; oppose his sovereignty; are enraged at the preaching of the gospel, and often combine to oppose him. That this is the meaning of this passage, seems to be the sentiment of the apostle Paul, who has borrowed this image, and has applied it in a similar manner: 'Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

Hath not the potter power over the clay, of the same lump to make one vessel auto honor, and another unto dishonor?' Rom 9:20-21 It is implied that people are opposed to the ways which God takes to govern the world; it is affirmed that calamity shall follow all the resistance which people shall make. This we shall follow, because, first, God has all power, and all who contend with him must be defeated and overthrown; and, secondly, because God is right, and the sinner who opposes him is wrong, and must and will be punished for his resistance.

Let the potsherd strive with the potsherds ... of the earth - Lowth renders this,

Woe unto him that contendeth with the power that formed him;

The potsherd with the moulder of the clay.

The word rendered 'potsherd' (חרשׁ cheresh) means properly "a shard," or "sherd," that is, a fragment of an earthen vessel Lev 6:28; Lev 11:33; Job 2:8; Job 41:22; Psa 22:16. It is then put proverbially for anything frail and mean. Here it is undoubtedly put for man, regarded as weak and contemptible in his efforts against God. Our translation would seem to denote that it was appropriate for man to contend with equals, but not with one so much his superior as God; or that he might have some hope of success in contending with his fellowmen, but none in contending with his Maker. But this sense does not well suit the connection. The idea in the mind of the prophet is not that such contentions are either proper or appropriate among people, but it is the supreme folly and sin of contending with God; and the thought in illustration of this is not that people may appropriately contend with each other, but it is the superlative weakness and fragility of man. The translation proposed, therefore, by Jerome, 'Wo to him who contends with his Maker - testa de samiis terrae - a potsherd among the earthen pots (made of the earth of Samos) of the earth' - and which is found in the Syriac, and adopted by Rosenmuller, Gesenius, and Noyes, is doubtless the true rendering. According to Gesenius, the particle את 'êth here means "by" or "among"; and the idea is, that man is a potsherd among the potsherds of the earth; a weak fragile creature among others equally so - and yet presuming impiously to contend with the God that made him. The Septuagint renders this, 'Is anything endowed with excellence? I fashioned it like the clay of a potter. Will the plowman plow the ground all the day long? Will the clay say to the potter,' etc.

Shall the clay ... - It would be absurd for the clay to complain to him that moulds it, of the form which he chooses to give it. Not less absurd is it for man, made of clay, and moulded by the hand of God, to complain of the fashion in which he has made him; of the rank which he has assigned him in the scale of being; and of the purposes which he designs to accomplish by him.

He hath no hands - He has no skill, no wisdom, no power. It is by the hand chiefly that pottery is moulded; and the hands here stand for the skill or wisdom which is evinced in making it. The Syriac renders it, 'Neither am I the work of thy hands.'

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The promise is now continued in the third strophe (Isa 45:9-13), and increases more and more in the distinctness of its terms; but just as in Isa 29:15-21, it opens with a reproof of that pusillanimity (Isa 40:27; cf., Isa 51:13; Isa 49:24; Isa 58:3), which goes so far to complain of the ways of Jehovah. "Woe to him that quarreleth with his Maker - a pot among the pots of earthenware? Can the clay indeed say to him that shapeth it, What makest thou? and thy work, He hath no hands? Woe to him that saith to his father, What begettest thou? and to the woman, What bringest thou forth?" The comparison drawn between a man as the work of God and the clay-work of a potter suggested itself all the more naturally, inasmuch as the same word yootseer was applied to God as Creator, and also to a potter (figulus). The word cheres signifies either a sherd, or fragment of earthenware (Isa 30:14), or an earthenware vessel (Jer 19:1; Pro 26:23). In the passage before us, where the point of comparison is not the fragmentary condition, but the earthen character of the material ()'adâmâh), the latter is intended: the man, who complains of God, is nothing but a vessel of clay, and, more than that, a perishable vessel among many others of the very same kind. (Note: The Septuagint reads shin for sin in both instances, and introduces here the very unsuitable thought already contained in Isa 28:24, "Shall the ploughman plough the land the whole day?") The questions which follow are meant to show the folly of this complaining. Can it possibly occur to the clay to raise a complaint against him who has it in hand, that he has formed it in such and such a manner, or for such and such a purpose (compare Rom 9:20, "Why hast thou made me thus")? To the words "or thy work" we must supply num dicet (shall it say); pō‛al is a manufacture, as in Isa 1:31. The question is addressed to the maker, as those in Isa 7:25 are to the husbandman: Can the thing made by thee, O man, possibly say in a contemptuous tone, "He has no hands?" - a supposition the ridiculous absurdity of which condemns it at once; and yet it is a very suitable analogy to the conduct of the man who complains of God. In Isa 45:10 a woe is denounced upon those who resemble a man who should say to his own father, What children dost thou beget? or to a wife, What dost thou bring forth? (techı̄lı̄n an emphatic, and for the most part pausal, fut. parag., as in Rut 2:8; Rut 3:18). This would be the rudest and most revolting attack upon an inviolably tender and private relation; and yet Israel does this when it makes the hidden providential government of its God the object of expostulation.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Woe - As God here makes many glorious promises to Cyrus, so he pronounces a curse upon them, who should endeavour to hinder him. Contend - Contend, if you please, with your fellow creatures, but not with your creator. Or - He turns his speech to the potter.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Wo unto him that striveth with his Maker "To unto him that contendeth with the power that formed him" - The prophet answers or prevents the objections and cavils of the unbelieving Jews, disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance: "Nay, but, O man! who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, out of the same lump to make one vessel to honor, and another to dishonor?" Rom 9:20, Rom 9:21. This is spoken says Kimchi, against the king of Babylon, who insulted the Most High, bringing forth the sacred vessels, drinking out of them, and magnifying himself against God. Or thy work, He hath no hands "And to the workman, Thou hast no hands" - The Syriac renders, as if he had read, ולא היתי פעל ידיך velo hayithi pheal yadeycha, "neither am I the work of thy hands;" the Septuagint, as if they had reads ולא פעלת ואין ודים לך velo phaalta veeyn yaadim lecha, "neither hast thou made me; and thou hast no hands." But the fault seems to be in the transposition of the two pronouns; for ופעלך uphoolcha, read ופעלו uphoolo: and for לו lo, read לך lecha. So Houbigant corrects it; reading also ופעלו uphoolo; which last correction seems not altogether necessary. The Septuagint, in MSS. Pachom. and 1. D. 2 have it thus, και το εργον ουκ εχεις χειρας, which favors the reading here proposed.

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²⁴ And [1161] the servant [1401] of the Lord [2962] must [1163] not [3756] strive [3164]; but [235] be [1511] gentle [2261] unto [4314] all [3956] men, apt to teach [1317], patient [420],

¹¹ (For [1063] the children being [1080] not yet [3380] born [1080], neither [3366] having done [4238] any [5100] good [18] or [2228] evil [2556], that [2443] the purpose [4286] of God [2316] according [2596] to election [1589] might stand [3306], not [3756] of [1537] works [2041], but [235] of [1537] him that calleth [2564]
¹² [3754] It was said [4483] unto her [846], The elder [3187] shall serve [1398] the younger [1640].
¹³ As [2531] it is written [1125], Jacob [2384] have I loved [25], but [1161] Esau [2269] have I hated [3404].
¹⁴ What [5101] shall we say [2046] then [3767]? [3361] Is there unrighteousness [93] with [3844] God [2316]? God forbid [3361] [1096].
¹⁵ For [1063] he saith [3004] to Moses [3475], I will have mercy on [1653] whom [3739] [302] I will have mercy [1653], and [2532] I will have compassion [3627] on whom [3739] [302] I will have compassion [3627].
¹⁶ So [686] then [3767] it is not [3756] of him that willeth [2309], nor [3761] of him that runneth [5143], but [235] of God [2316] that sheweth mercy [1653].
¹⁷ For [1063] the scripture [1124] saith [3004] unto Pharaoh [5328], Even for [3754] [1519] this [5124] same purpose [846] have I raised [1825] thee [4571] up [1825], that [3704] I might shew [1731] my [3450] power [1411] in [1722] thee [4671], and [2532] that [3704] my [3450] name [3686] might be declared [1229] throughout [1722] all [3956] the earth [1093].
¹⁸ Therefore [686] [3767] hath he mercy [1653] on whom [3739] he will [2309] have mercy, and [1161] whom [3739] he will [2309] he hardeneth [4645].
¹⁹ Thou wilt say [2046] then [3767] unto me [3427], Why [5101] doth he yet [2089] find fault [3201]? For [1063] who [5101] hath resisted [436] his [846] will [1013]?
²⁰ Nay but [3304], O [5599] man [444], who [5101] art [1488] thou [4771] that repliest against [470] God [2316]? [3361] Shall [2046] the thing formed [4110] say [2046] to him that formed [4111] it, Why [5101] hast thou made [4160] me [3165] thus [3779]?
²¹ [2228] Hath [2192] not [3756] the potter [2763] power [1849] over the clay [4081], of [1537] the same [846] lump [5445] to [3739] [3303] make [4160] one vessel [4632] unto [1519] honour [5092], and [1161] another [3739] unto [1519] dishonour [819]?

⁴ Who [3748] are [1526] Israelites [2475]; to whom [3739] pertaineth the adoption [5206], and [2532] the glory [1391], and [2532] the covenants [1242], and [2532] the giving of the law [3548], and [2532] the service [2999] of God, and [2532] the promises [1860];
⁵ Whose [3739] are the fathers [3962], and [2532] of [1537] whom [3739] as concerning [2596] the flesh [4561] Christ [5547] came, who [5607] is over [1909] all [3956], God [2316] blessed [2128] for [1519] ever [165]. Amen [281].
⁶ Not [3756] as [3634] though [1161] [3754] the word [3056] of God [2316] hath taken none effect [1601]. For [1063] they are not [3756] all [3956] [1537] Israel [2474], which [3588] [3778] are of Israel [2474]:
⁷ Neither [3761], because [3754] they are [1526] the seed [4690] of Abraham [11], are they all [3956] children [5043]: but [235], In [1722] Isaac [2464] shall [2564] thy [4671] seed [4690] be called [2564].
⁸ That is [5123], They which are the children [5043] of the flesh [4561], these [5023] are not [3756] the children [5043] of God [2316]: but [235] the children [5043] of the promise [1860] are counted [3049] for [1519] the seed [4690].

⁸ Drop down [07491], ye heavens [08064], from above [04605], and let the skies [07834] pour down [05140] righteousness [06664]: let the earth [0776] open [06605], and let them bring forth [06509] salvation [03468], and let righteousness [06666] spring up [06779] together [03162]; I the LORD [03068] have created [01254] it.

²⁷ Why sayest [0559] thou, O Jacob [03290], and speakest [01696], O Israel [03478], My way [01870] is hid [05641] from the LORD [03068], and my judgment [04941] is passed over [05674] from my God [0430]?

¹⁶ For dogs [03611] have compassed [05437] me: the assembly [05712] of the wicked [07489] have inclosed [05362] me: they pierced [03738] [0738] my hands [03027] and my feet [07272].

²² In his neck [06677] remaineth [03885] strength [05797], and sorrow [01670] is turned into joy [01750] before [06440] him.

⁸ And he took [03947] him a potsherd [02789] to scrape [01623] himself withal; and he sat down [03427] among [08432] the ashes [0665].

³³ And every earthen [02789] vessel [03627], whereinto any of them falleth [05307] [08432], whatsoever is in it shall be unclean [02930]; and ye shall break [07665] it.

²⁸ But the earthen [02789] vessel [03627] wherein it is sodden [01310] shall be broken [07665]: and if it be sodden [01310] in a brasen [05178] pot [03627], it shall be both scoured [04838], and rinsed [07857] in water [04325].

²⁰ Nay but [3304], O [5599] man [444], who [5101] art [1488] thou [4771] that repliest against [470] God [2316]? [3361] Shall [2046] the thing formed [4110] say [2046] to him that formed [4111] it, Why [5101] hast thou made [4160] me [3165] thus [3779]?
²¹ [2228] Hath [2192] not [3756] the potter [2763] power [1849] over the clay [4081], of [1537] the same [846] lump [5445] to [3739] [3303] make [4160] one vessel [4632] unto [1519] honour [5092], and [1161] another [3739] unto [1519] dishonour [819]?

¹⁸ Then said [0559] she, Sit still [03427], my daughter [01323], until thou know [03045] how the matter [01697] will fall [05307]: for the man [0376] will not be in rest [08252], until [0518] he have finished [03615] the thing [01697] this day [03117].

⁸ Then said [0559] Boaz [01162] unto Ruth [07327], Hearest [08085] thou not, my daughter [01323]? Go [03212] not to glean [03950] in another [0312] field [07704], neither go [05674] from hence, but abide [01692] here fast by my maidens [05291]:

¹⁰ Woe [01945] unto him that saith [0559] unto his father [01], What begettest [03205] thou? or to the woman [0802], What hast thou brought forth [02342]?

²⁵ And on all hills [02022] that shall be digged [05737] with the mattock [04576], there shall not come thither [0935] the fear [03374] of briers [08068] and thorns [07898]: but it shall be for the sending forth [04916] of oxen [07794], and for the treading [04823] of lesser cattle [07716].

³¹ And the strong [02634] shall be as tow [05296], and the maker [06467] of it as a spark [05213], and they shall both [08147] burn [01197] together [03162], and none shall quench [03518] them.

²⁴ Doth the plowman [02790] plow [02790] all day [03117] to sow [02232]? doth he open [06605] and break the clods [07702] of his ground [0127]?

²³ Burning [01814] lips [08193] and a wicked [07451] heart [03820] are like a potsherd [02789] covered [06823] with silver [03701] dross [05509].

¹ Thus saith [0559] the LORD [03068], Go [01980] and get [07069] a potter's [03335] earthen [02789] bottle [01228], and take of the ancients [02205] of the people [05971], and of the ancients [02205] of the priests [03548];

¹⁴ And he shall break [07665] it as the breaking [07667] of the potters [03335] ' vessel [05035] that is broken in pieces [03807]; he shall not spare [02550]: so that there shall not be found [04672] in the bursting [04386] of it a sherd [02789] to take [02846] fire [0784] from the hearth [03344], or to take [02834] water [04325] withal out of the pit [01360].

³ Wherefore have we fasted [06684], say they, and thou seest [07200] not? wherefore have we afflicted [06031] our soul [05315], and thou takest no knowledge [03045]? Behold, in the day [03117] of your fast [06685] ye find [04672] pleasure [02656], and exact [05065] all your labours [06092].

²⁴ Shall the prey [04455] be taken [03947] from the mighty [01368], or the lawful [06662] captive [07628] delivered [04422]?

¹³ And forgettest [07911] the LORD [03068] thy maker [06213], that hath stretched forth [05186] the heavens [08064], and laid the foundations [03245] of the earth [0776]; and hast feared [06342] continually [08548] every day [03117] because [06440] of the fury [02534] of the oppressor [06693], as if [0834] he were ready [03559] to destroy [07843]? and where is the fury [02534] of the oppressor [06693]?

¹⁵ Woe [01945] unto them that seek deep [06009] to hide [05641] their counsel [06098] from the LORD [03068], and their works [04639] are in the dark [04285], and they say [0559], Who seeth [07200] us? and who knoweth [03045] us?
¹⁶ Surely your turning of things upside down [02017] shall be esteemed [02803] as the potter's [03335] clay [02563]: for shall the work [04639] say [0559] of him that made [06213] it, He made [06213] me not? or shall the thing framed [03336] say [0559] of him that framed [03335] it, He had no understanding [0995]?
¹⁷ Is it not yet a very [04213] little while [04592], and Lebanon [03844] shall be turned [07725] into a fruitful field [03759], and the fruitful field [03759] shall be esteemed [02803] as a forest [03293]?
¹⁸ And in that day [03117] shall the deaf [02795] hear [08085] the words [01697] of the book [05612], and the eyes [05869] of the blind [05787] shall see [07200] out of obscurity [0652], and out of darkness [02822].
¹⁹ The meek [06035] also shall increase [03254] their joy [08057] in the LORD [03068], and the poor [034] among men [0120] shall rejoice [01523] in the Holy One [06918] of Israel [03478].
²⁰ For the terrible one [06184] is brought to nought [0656], and the scorner [03887] is consumed [03615], and all that watch [08245] for iniquity [0205] are cut off [03772]:
²¹ That make a man [0120] an offender [02398] for a word [01697], and lay a snare [06983] for him that reproveth [03198] in the gate [08179], and turn aside [05186] the just [06662] for a thing of nought [08414].

⁹ Woe [01945] unto him that striveth [07378] with his Maker [03335] ! Let the potsherd [02789] strive with the potsherds [02789] of the earth [0127]. Shall the clay [02563] say [0559] to him that fashioneth [03335] it, What makest [06213] thou? or thy work [06467], He hath no hands [03027]?
¹⁰ Woe [01945] unto him that saith [0559] unto his father [01], What begettest [03205] thou? or to the woman [0802], What hast thou brought forth [02342]?
¹¹ Thus saith [0559] the LORD [03068], the Holy One [06918] of Israel [03478], and his Maker [03335], Ask [07592] me of things to come [0857] concerning my sons [01121], and concerning the work [06467] of my hands [03027] command [06680] ye me.
¹² I have made [06213] the earth [0776], and created [01254] man [0120] upon it: I, even my hands [03027], have stretched out [05186] the heavens [08064], and all their host [06635] have I commanded [06680].
¹³ I have raised him up [05782] in righteousness [06664], and I will direct [03474] all his ways [01870]: he shall build [01129] my city [05892], and he shall let go [07971] my captives [01546], not for price [04242] nor reward [07810], saith [0559] the LORD [03068] of hosts [06635].

²¹ [2228] Hath [2192] not [3756] the potter [2763] power [1849] over the clay [4081], of [1537] the same [846] lump [5445] to [3739] [3303] make [4160] one vessel [4632] unto [1519] honour [5092], and [1161] another [3739] unto [1519] dishonour [819]?