the Second Week after Easter
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Complete Jewish Bible
Isaiah 29:16
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You have turned things around,as if the potter were the same as the clay.How can what is made say about its maker,“He didn’t make me”?How can what is formedsay about the one who formed it,“He doesn’t understand what he’s doing”?
You turn things upside down! Shall the potter be esteemed as clay; that the thing made should say of him who made it, He didn't make me; or the thing formed say of him who formed it, He has no understanding?
Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?
You turn things upside down! Shall the potter be regarded as the clay, that the thing made should say of its maker, "He did not make me"; or the thing formed say of him who formed it, "He has no understanding"?
You turn things around! Shall the potter be considered as equal with the clay, That what is made would say to its maker, "He did not make me"; Or what is formed say to him who formed it, "He has no understanding"?
You are confused. You think the clay is equal to the potter. You think that an object can tell the one who made it, "You didn't make me." This is like a pot telling its maker, "You don't know anything."
You turn things upside down [with your perversity]! Shall the potter be considered equal with the clay, That the thing that is made would say to its maker, "He did not make me"; Or the thing that is formed say to him who formed it, "He has no understanding"?
You turn things upside down! Shall the potter be esteemed as clay; that the thing made should say of him who made it, He didn't make me; or the thing formed say of him who formed it, He has no understanding?
Your turning of deuises shal it not be esteemed as the potters clay? for shall the worke say of him that made it, Hee made me not? or the thing formed, say of him that facioned it, He had none vnderstanding?
You turn things around!Shall the potter be considered as equal with the clay,That what is made would say to its maker, "He did not make me";Or what is formed say to him who formed it, "He has no understanding"?
You have turned things upside down, as if the potter were regarded as clay. Shall what is formed say to him who formed it, "He did not make me"? Can the pottery say of the potter, "He has no understanding"?
You have it all backwards. A clay dish doesn't say to the potter, "You didn't make me. You don't even know how."
[Oh] your perverseness!—Shall the potter be esteemed as the clay, so that the work should say of him that made it, He made me not; or the thing formed say of him that formed it, He hath no understanding?
You turn things upside down. You think the clay is equal to the potter. You think that something that is made can tell the one who made it, "You did not make me!" This is like a pot telling its maker, "You know nothing."
Surely you are esteemed as the potters clay; for shall the work say of him that made it, He made me not? Or shall the thing formed say of him that formed it, He has not fashioned me wisely?
They turn everything upside down. Which is more important, the potter or the clay? Can something you have made say, "You didn't make me"? Or can it say, "You don't know what you are doing"?
Your perversity! As if a potter shall be regarded as the clay! That the product of its maker says, "He did not make me," and the thing made into shape says of its potter, "He has no understanding."
Oh your perversity! Shall the former be counted as the clay? For shall the work of its maker say, He did not make me? Or shall the thing formed say to him who formed it, He does not understand?
Which ymaginacion of yours is euen as when the potters claye taketh advisemet, as though the worke might saye to ye worke master: make me not, or as when an erthen vessel saieth of the potter: he vnderstondeth not.
Ye turn things upside down! Shall the potter be esteemed as clay; that the thing made should say of him that made it, He made me not; or the thing formed say of him that formed it, He hath no understanding?
You are turning things upside down! Is the wet earth the same to you as the one who is forming it? will the thing made say of him who made it, He made me not: or the thing formed say of him who gave it form, He has no knowledge?
O your perversity! Shall the potter be esteemed as clay; that the thing made should say of him that made it: 'He made me not'; or the thing framed say of him that framed it: 'He hath no understanding?'
Surely your turning of things vpside downe shall be esteemed as the potters clay: for shall the worke say of him that made it, He made me not? or shall the thing framed, say of him that framed it, He had no vnderstanding?
Doubtlesse your destruction is in reputation as the potters clay: And doth the worke say of hym that made it, he made not me? And doth an earthen vessell say of hym that fashioned it, he had no vnderstanding?
Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?
Ye turn things upside down! Shall the potter be counted as clay; that the thing made should say of him that made it, He made me not; or the thing framed say of him that framed it, He hath no understanding?
This thouyt of you is weiward, as if cley thenke ayens a pottere, and the werk seie to his makere, Thou madist not me; and a thing `that is maad, seie to his makere, Thou vndurstondist not.
You turn things upside down! Shall the potter be esteemed as clay; that the thing made should say of him that made it, He didn't make me; or the thing formed say of him that formed it, He has no understanding?
Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?
Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, "He didn't make me"? Or should the pottery say about the potter, "He doesn't understand"?
Surely you have things turned around! Shall the potter be esteemed as the clay; For shall the thing made say of him who made it, "He did not make me"? Or shall the thing formed say of him who formed it, "He has no understanding"?
How foolish can you be? He is the Potter, and he is certainly greater than you, the clay! Should the created thing say of the one who made it, "He didn't make me"? Does a jar ever say, "The potter who made me is stupid"?
You turn things up-side-down! Is the pot-maker the same as the clay? Should what is made say to its maker, "He did not make me"? Should what is made say to him who made it, "He has no understanding"?
You turn things upside down! Shall the potter be regarded as the clay? Shall the thing made say of its maker, "He did not make me"; or the thing formed say of the one who formed it, "He has no understanding"?
Your perverseness! As if like clay, the potter could he reckoned; For shall, the thing made say of him that made it, he made me not? Or hath the thing fashioned ever said of him that fashioned it, He hath no understanding.
This thought of yours is perverse: as if the clay should think against the potter, and the work should say to the maker thereof: Thou madest me not: or the thing framed should say to him that fashioned it: Thou understandest not.
You turn things upside down! Shall the potter be regarded as the clay; that the thing made should say of its maker, "He did not make me"; or the thing formed say of him who formed it, "He has no understanding"?
Your perversion! as clay is the potter esteemed? That the work saith of its maker, `He hath not made me?' And the framed thing said of its framer, `He did not understand?'
You turn things around! Shall the potter be considered as equal with the clay, That what is made would say to its maker, "He did not make me"; Or what is formed say to him who formed it, "He has no understanding"?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
your turning: Isaiah 24:1, Acts 17:6
as the potter's: Isaiah 45:9, Isaiah 45:10, Jeremiah 18:1-10, Romans 9:19, Romans 9:21
or shall: Isaiah 45:11, Psalms 94:8, Psalms 94:9
Reciprocal: Isaiah 64:8 - are the clay Romans 9:20 - Shall
Cross-References
Le'ah's eyes were weak; but Rachel was good-looking, with beautiful features.
In the morning Ya‘akov saw that he was with Le'ah, and he said to Lavan, "What kind of thing is this that you've done to me? Didn't I work for you for Rachel? Why have you deceived me?"
Le'ah conceived and gave birth to a son, whom she named Re'uven [see, a son!], for she said, "It is because Adonai has seen how humiliated I have been, but now my husband will love me."
Le'ah conceived again and bore a sixth son to Ya‘akov.
So Ya‘akov sent for Rachel and Le'ah and had them come to the field where his flock was.
putting the slave-girls and their children first, Le'ah and her children second, and Rachel and Yosef last.
The sons of Le'ah were Re'uven Ya‘akov's firstborn, Shim‘on, Levi, Y'hudah, Yissakhar and Z'vulun.
These were the children of Le'ah whom she bore to Ya‘akov in Paddan-Aram, with his daughter Dinah. In sum, his sons and daughters numbered thirty-three.
there they buried Avraham and his wife Sarah, there they buried Yitz'chak and his wife Rivkah, and there I buried Le'ah —
All the people at the gate and the leaders said, "We are witnesses. May Adonai make the woman who has come into your house like Rachel and like Le'ah, who between them built up the house of Isra'el. Do worthy deeds in Efrat; become renowned in Beit-Lechem.
Gill's Notes on the Bible
Surely your turning of things upside down,.... Revolving things in their minds, throwing them into different shapes, forming various schemes, and inverting the order of things by their deep counsels, and seeking to hide things from the Lord: or, "O the perverseness of you" z; in imagining and saying that no eye saw, nor anyone knew, what they did, not the Lord himself. So the Vulgate Latin version, "this is your perverse thought"; namely, what is before related. The Targum is,
"do you seek to pervert your works?''
Our version joins it with what follows; though a stop should be made here, because of the accent:
shall be esteemed as the potter's clay: their perverse counsels and designs shall be made of no more account with God, and be as easily turned about and brought to nought, as the clay can be formed, and shaped, and marred by the potter, at his pleasure: "if" or "surely as the potter's clay shall it be esteemed", as the words may be rendered; or it may refer to their persons, as well as their counsels. So the Septuagint version, "shall ye not be reckoned as the potter's clay?" ye shall. To which agrees the Targum,
"behold, as the clay in the hand of the potter, so are ye accounted before me;''
who could do with them just as seemed good in his sight. De Dieu renders them, "shall the potter be reckoned as the clay?" Such was the stupidity and perverseness of the Jews, in endeavouring to hide their counsels from the Lord, and in fancying that he did not see and know them, that they thought God was like themselves; which is all one as if the potter was reckoned as the clay, for they were the clay, and God the potter. The Vulgate Latin version is, "as if the clay could think against the potter"; contrive schemes to counterwork him; which, to imagine, was not more stupid, than to think they could do anything against the Lord:
for shall the work say of him that made it, He made me not? to say that God does not know what is done by his creatures, is in effect to say that he did not make them; for he that made them must needs know their actions, and even the very thoughts of their hearts; as he that makes a watch knows all that is in it, and the motions of it:
or shall the thing framed say of him that framed it, He had no understanding? or judgment, did not know how to make it as it should be. So the Septuagint version, "thou hast not made me wisely"; or he did not understand the work itself, the make and fashion of it. So the Targum,
"thou does not understand me.''
This might as well be said, as for a creature to pretend that God does not know what and where he is, or what he is doing.
z So some in Gataker; ×פ××× "subversio vestra", Pagninus, Montanus.
Barnes' Notes on the Bible
Surely your turning of things upside down - Your perversion of all things. They had no just views of truth. They deemed mere formality to be all that was required. They attempted to conceal their plans even from Yahweh; and everything in the opinions and practice of the nation had become perverted and erroneous. There has been much diversity in rendering this phrase. Luther renders it, âO how perverse ye are.â Lowth renders it,
âPerverse as ye are! shall the potter be esteemed as the clay?â
Rosenmuller also accords with this interpretation, and renders it, âO your perversity,â etc. The sense of the passage seems to be this: âYour âchanging of thingsâ is just as absurd as it would be for the thing formed to say to him that formed it, why hast thou made me thus? It is as absurd for you to find fault with the government of God as it would be for the clay to complain of want of skill in the potter. You complain of Godâs laws, and worship Him according to the commandments of people. You complain of his requirements, and offer to him the service of the mouth and the lip, and witchold the heart. You suppose that God does not see you, and do your deeds in darkness. All this supposes that God is destitute of wisdom, and cannot see what is done, and it is just as absurd as it would be in the clay to complain that the potter who fashions it has no understanding.â
Shall be esteemed ... - The âliteralâ translation of this passage would be, âYour perverseness is as if the potter should be esteemed as the clay;â that is, as if he was no more qualified to form anything than the clay itself.
For shall the work ... - This passage is quoted by the apostle Paul Romans 9:20-21 to show the right which God has to do with his creatures as shall seem good in his sight, and the impropriety of complaining of his distinguishing mercy in choosing to life those whom he pleases. The sense of the passage is, that it would be absurd for that which is made to complain of the maker as having no intelligence, and no right to make it as he does. It would be absurd in the piece of pottery to complain of the potter as if he had no skill; and it is equally absurd in a man to complain of God, or to regard him as destitute of wisdom.
