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Selected Verse: Proverbs 21:30 - Douay Rheims
| Verse |
Translation |
Text |
| Pr 21:30 |
Douay Rheims |
There is no wisdom, there is no prudence, there is no counsel against the Lord. |
| |
King James |
There is no wisdom nor understanding nor counsel against the LORD. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
| Men's best devices and reliances are vain compared with God's, or without His aid (Pro 19:21; Psa 20:7; Psa 33:17). |
| Notes on the Bible, by Albert Barnes, [1834] |
| Two companion proverbs. Nothing avails against, nothing without, God. The horse is the type of warlike strength, used chiefly or exclusively in battle. Kg1 4:26; Kg1 10:26-28, may be thought of as having given occasion to the latter of the two proverbs. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
If we further seek for the boundaries, the proverbs regarding the rich and the poor, Pro 22:2, Pro 22:7, Pro 22:16, present themselves as such, and this the more surely as Pro 22:16 is without contradiction the terminus. Thus we take first together 21:30-22:2.
Pro 21:30
30 No wisdom and no understanding,
And no counsel is there against Jahve.
The expression might also be 'לפני ה; but the predominating sense would then be, that no wisdom appears to God as such, that He values none as such. With לנגד the proverb is more objective: there is no wisdom which, compared with His, can be regarded as such (cf. Co1 3:19), none which can boast itself against Him, or can at all avail against Him (לנגד, as Dan 10:12; Neh. 3:37); whence it follows (as Job 28:28) that the wisdom of man consists in the fear of God the Alone-wise, or, which is the same thing, the All-wise. Immanuel interprets חכמה of theology, תּבוּנה of worldly science, עצה of politics; but חכמה is used of the knowledge of truth, i.e., of that which truly is and continues; תבונה of criticism, and עצה of system and method; vid., at Pro 1:2; Pro 8:14, from which latter passage the lxx has substituted here גבורה instead of תבונה. Instead of 'לנגד ה it translates πρὸς τὸν ἀσεβῆ, i.e., for that which is 'נגד ה against Jahve.
Pro 21:31
31 The horse is harnessed for the day of battle;
But with Jahve is the victory,
i.e., it remains with Him to give the victory or not, for the horse is a vain means of victory, Isa 33:17; the battle is the Lord's, Sa1 17:47, i.e., it depends on Him how the battle shall issue; and king and people who have taken up arms in defence of their rights have thus to trust nothing in the multitude of their war-horses (סוּס, horses, including their riders), and generally in their preparations for the battle, but in the Lord (cf. Psa 20:8, and, on the contrary, Isa 31:1). The lxx translates התּשׁוּעה by ἡ βοήθεια, as if the Arab. name of victory, naṣr, proceeding from this fundamental meaning, stood in the text; תשׁועה (from ישׁע, Arab. ws', to be wide, to have free space for motion) signifies properly prosperity, as the contrast of distress, oppression, slavery, and victory (cf. e.g., Psa 144:10, and ישׁוּעה, Sa1 14:45). The post-bibl. Heb. uses נצח (נצּחון) for victory; but the O.T. Heb. has no word more fully covering this idea than תשׁועה (ישׁועה).
(Note: In the old High German, the word for war is urlag (urlac), fate, because the issue is the divine determination, and nt (as in "der Nibelunge Not"), as binding, confining, restraint; this nt is the correlate to תשׁועה, victory; מלחמה corresponds most to the French guerre, which is not of Romanic, but of German origin: the Werre, i.e., the Gewirre [complication, confusion], for נלחם signifies to press against one another, to be engaged in close conflict; cf. the Homeric κλόνος of the turmoil of battle.) |
17 But the countenance of the Lord is against them that do evil things: to cut off the remembrance of them from the earth.
7 For thou shalt give him to be a blessing for ever and ever: thou shalt make him joyful in gladness with thy countenance.
21 There are many thoughts in the heart of a man: but the will of the Lord shall stand firm.
26 And Solomon gathered together chariots and horsemen, and he had a thousand four hundred chariots, and twelve thousand horseman: and he bestowed them in fenced cities, and with the king in Jerusalem.
27 And he made silver to be as plentiful in Jerusalem as stones: and cedars to be as common as sycamores which grow in the plains.
28 And horses were brought for Solomon out of Egypt, and Coa: for the king's merchants brought them out of Coa, and bought them at a set price.
26 And Solomon had forty thousand stalls of chariot horses, and twelve thou- sand for the saddle.
45 And the people said to Saul: Shall Jonathan then die, who hath wrought this great salvation in Israel? This must not be. As the Lord liveth, there shall not one hair of his head fall to the ground, for he hath wrought with God this day. So the people delivered Jonathan, that he should not die.
10 Let all thy works, O lord, praise thee: and let thy saints bless thee.
1 WOE to them that go down to Egypt for help, trusting in horses, and putting their confidence in chariots, because they me many: and in horsemen, because they me very strong: and have not trusted in the Holy One of Israel, and have not sought after the Lord.
8 For the king hopeth in the Lord: and through the mercy of the most High he shall not be moved.
47 And all this assembly shall know, that the Lord saveth not with sword and spear: for it is his battle, and he will deliver you into our hands.
17 His eyes shall see the king in his beauty, they shall see the land far off.
31 The horse is prepared for the day of battle: but the Lord giveth safety.
14 Counsel and equity is mine, prudence is mine, strength is mine.
2 To know wisdom, and instruction:
28 And he said to man: Behold the fear of the Lord, that is wisdom: and to depart from evil, is understanding.
12 And he said to me: Fear not, Daniel: for from the first day that thou didst set thy heart to understand, to afflict thyself in the sight of thy God, thy words have been heard: and I am come for thy words.
19 For the wisdom of this world is foolishness with God. For it is written: I will catch the wise in their own craftiness.
30 There is no wisdom, there is no prudence, there is no counsel against the Lord.
16 He that oppresseth the poor, to in- crease his own riches, shall himself give to one that is richer, and shall be in need.
16 He that oppresseth the poor, to in- crease his own riches, shall himself give to one that is richer, and shall be in need.
7 The rich ruleth over the poor: and the borrower is servant to him that lendeth.
2 The rich and poor have met one another: the Lord is the maker of them both.