Yeremia 18:18

Jeremiah Petitions the Lord to Punish Those Who Attack Him

18:18 Then some people ¹  said, “Come on! Let us consider how to deal with Jeremiah! ²  There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. ³  Come on! Let’s bring charges against him and get rid of him! ⁴  Then we will not need to pay attention to anything he says.”

Ayub 5:12-14

5:12 He frustrates ⁵  the plans ⁶  of the crafty ⁷ 

so that ⁸  their hands cannot accomplish

what they had planned! ⁹ 

5:13 He catches ¹⁰  the wise in their own craftiness, ¹¹ 

and the counsel of the cunning ¹²  is brought to a quick end. ¹³ 

5:14 They meet with darkness in the daytime, ¹⁴ 

and grope about ¹⁵  in the noontime as if it were night. ¹⁶ 

Yesaya 19:11-13

19:11 The officials of Zoan are nothing but fools; ¹⁷ 

Pharaoh’s wise advisers give stupid advice.

How dare you say to Pharaoh,

“I am one of the sages,

one well-versed in the writings of the ancient kings?” ¹⁸ 

19:12 But where, oh where, are your wise men? ¹⁹ 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

19:13 The officials of Zoan are fools,

the officials of Memphis ²⁰  are misled;

the rulers ²¹  of her tribes lead Egypt astray.

Yesaya 29:14

29:14 Therefore I will again do an amazing thing for these people –

an absolutely extraordinary deed. ²² 

Wise men will have nothing to say,

the sages will have no explanations.” ²³ 

Obaja 1:8

1:8 At that time,” ²⁴  the Lord says,

“I will destroy the wise sages of Edom! ²⁵ 

the advisers ²⁶  from Esau’s mountain! ²⁷ 

Roma 1:22-23

1:22 Although they claimed ²⁸  to be wise, they became fools 1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings ²⁹  or birds or four-footed animals ³⁰  or reptiles.

[18:18]  ¹ tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.

[18:18]  ² tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.

[18:18]  ³ tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”

[18:18]  sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.

[18:18]  ⁴ tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.

[5:12]  ⁵ tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).

[5:12]  ⁶ tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).

[5:12]  ⁷ tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.

[5:12]  ⁸ tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).

[5:12]  ⁹ tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.

[5:13]  ¹⁰ tn The participles continue the description of God. Here he captures or ensnares the wise in their wickedly clever plans. See also Ps 7:16, where the wicked are caught in the pit they have dug – they are only wise in their own eyes.

[5:13]  ¹¹ sn This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19.

[5:13]  ¹² tn The etymology of נִפְתָּלִים (niftalim) suggests a meaning of “twisted” (see Prov 8:8) in the sense of tortuous. See Gen 30:8; Ps 18:26 [27].

[5:13]  ¹³ tn The Niphal of מָהַר (mahar) means “to be hasty; to be irresponsible.” The meaning in the line may be understood in this sense: The counsel of the wily is hastened, that is, precipitated before it is ripe, i.e., frustrated (A. B. Davidson, Job, 39).

[5:14]  ¹⁴ sn God so confuses the crafty that they are unable to fulfill their plans – it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23.

[5:14]  ¹⁵ tn The verb מָשַׁשׁ (mashash) expresses the idea of groping about in the darkness. This is part of the fulfillment of Deut 28:29, which says, “and you shall grope at noonday as the blind grope in darkness.” This image is also in Isa 59:10.

[5:14]  ¹⁶ sn The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them.

[19:11]  ¹⁷ tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”

[19:11]  ¹⁸ tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.

[19:12]  ¹⁹ tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[19:13]  ²⁰ tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”

[19:13]  ²¹ tn Heb “the cornerstone.” The singular form should be emended to a plural.

[29:14]  ²² tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.

[29:14]  ²³ tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

[1:8]  ²⁴ tn Heb “in that day” (so KJV, NIV); NAB, NASB, NRSV “on that day.”

[1:8]  ²⁵ tn Heb “Will I not destroy those who are wise from Edom?” The rhetorical question functions as an emphatic affirmation. For the sake of clarity this has been represented by the emphatic indicative in the translation.

[1:8]  ²⁶ tn Heb “understanding”; NIV “men of understanding.” This undoubtedly refers to members of the royal court who offered political and military advice to the Edomite kings. In the ancient Near East, such men of wisdom were often associated with divination and occultic practices (cf. Isa 3:3, 47:10, 13). The Edomites were also renown in the ancient Near East as a center of traditional sagacity and wisdom; perhaps that is referred to here (cf. Jer 49:7).

[1:8]  ²⁷ tn Heb “and understanding from the mountain of Esau.” The phrase “I will remove the men of…” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness. Here “understanding” is a synecdoche of part for whole; the faculty of understanding is put for the wise men who possess it.

[1:22]  ²⁸ tn The participle φάσκοντες (faskonte") is used concessively here.

[1:23]  ²⁹ tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).

[1:23]  ³⁰ sn Possibly an allusion to Ps 106:19-20.