There is no wisdom nor understanding nor counsel against the LORD.
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EXPOSITORY (ENGLISH BIBLE)There is no wisdom . . . against the Lord—Comp. 1Corinthians 3:19; Isaiah 54:17; Psalm 2:4.1 Kings 4:26; 1 Kings 10:26-28, may be thought of as having given occasion to the latter of the two proverbs. Proverbs 19:21. The Targum is,
"there is no wisdom, &c. as God's;''
and so the Syriac version, "as the Lord's"; there is none like his, there is none to be compared with his; there is none of any value and worth but his; all is folly in comparison of that: or there is none "before the Lord" (n); no wisdom of the creature can stand before him, it presently vanishes and disappears.There is no wisdom nor understanding nor counsel against the LORD.
EXEGETICAL (ORIGINAL LANGUAGES)30. Even more forcible is the Hebrew: There is no wisdom and there is no understanding and there is no counsel against Jehovah.Verse 30. - There is no wisdom, nor understanding, nor counsel against the Lord; i.e. in opposition to him, which can be compared with his, or which can avail against him (comp. Job 5:13; Psalm 33:10, 11; Isaiah 29:14; 1 Corinthians 1:20; 1 Corinthians 3:19). Septuagint, "There is no wisdom, there is no courage (ἀνδρεία), there is no counsel, in respect of the ungodly;" πρὸς τὸν ἀσεβῆ, neged Jahve, being taken as "that which is against Jahve," equivalent to "impious." Wordsworth quotes Horace, 'Carm.,' 3:6. 5, etc. -
"Dis te minorem quod geris, imperus:
Hino omne principium, huc refer exitum." The following verse carries on and applies the import of this one: As men's wisdom is nothing worth, equally vain is all trust in external means and appliances.
One who acteth in superfluity of haughtiness.
We have thus translated (vol. i. p. 39): the proverb defines almost in a formal way an idea current from the time of Solomon: לץ (properly, the distorter, vid., Proverbs 1:7) is an old word; but as with us in the west since the last century, the names of free-thinkers and esprits forts (cf. Isaiah 46:12) have become current for such as subject the faith of the Church to destructive criticism, so then they were called לצים, who mockingly, as men of full age, set themselves above revealed religion and prophecy (Isaiah 28:9); and the above proverb gives the meaning of this name, for it describes in his moral character such a man. Thus we call one זד, haughty, and זד יהיר dna ,, i.e., destroying himself, and thus thoughtlessly haughty, who בּעברת זדון acts in superfluity or arrogance (vid., at Proverbs 11:23) of haughtiness; for not only does he inwardly raise himself above all that is worthy of recognition as true, of faith as certain, of respect as holy; but acting as well as judging frivolously, he shows reverence for nothing, scornfully passing sentence against everything. Abulwald (vid., Gesen. Thes.) takes יהיר in the sense of obstinate; for he compares the Arab. jahr (jahar), which is equivalent to lijâj, constancy, stubbornness. But in the Targ. and Talm. (vid., at Habakkuk 2:5, Levy's Chald. Wrterb. under יהיר) יהר in all its offshoots and derivations has the sense of pride; we have then rather to compare the Arab. istaihara, to be insane ( equals dhahb 'aḳlh, mens ejus alienata est), perhaps also to hajjir, mutahawwir, being overthrown, praeceps, so that יהיר denotes one who by his ὑπερφρονεῖν is carried beyond all σωφρονεῖν (vid., Romans 12:3), one who is altogether mad from pride. The Syr. madocho (Targ. מריחא), by which יהיר (Targ. יהיר) is rendered here and at Habakkuk 2:5, is its synonym; this word also combines in itself the ideas foolhardy, and of one acting in a presumptuous, mad way; in a word, of one who is arrogant. Schultens is in the right way; but when he translates by tumidus mole cava ruens, he puts, as it is his custom to do, too much into the word; tumidus, puffed up, presents an idea which, etymologically at least, does not lie in it. The Venet.: ἀκρατὴς θρασὺς βωμολόχος τοὔνομά οἱ, which may be translated: an untractable reckless person we call a fool [homo ineptus], is not bad.
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