Ephesians 1:8

1:8 that he lavished on us in all wisdom and insight.

Job 12:13

12:13 “With God ¹  are wisdom and power;

counsel and understanding are his. ² 

Proverbs 8:14

8:14 Counsel and sound wisdom belong to me; ³ 

I possess understanding and might.

Isaiah 5:19

5:19 They say, “Let him hurry, let him act quickly, ⁴ 

so we can see;

let the plan of the Holy One of Israel ⁵  take shape ⁶  and come to pass,

then we will know it!”

Isaiah 28:29

28:29 This also comes from the Lord who commands armies,

who gives supernatural guidance and imparts great wisdom. ⁷ 

Isaiah 40:13-14

40:13 Who comprehends ⁸  the mind ⁹  of the Lord,

or gives him instruction as his counselor? ¹⁰ 

40:14 From whom does he receive directions? ¹¹ 

Who ¹²  teaches him the correct way to do things, ¹³ 

or imparts knowledge to him,

or instructs him in skillful design? ¹⁴ 

Jeremiah 23:18

23:18 Yet which of them has ever stood in the Lord’s inner circle ¹⁵ 

so they ¹⁶  could see and hear what he has to say? ¹⁷ 

Which of them have ever paid attention or listened to what he has said?

Jeremiah 32:19

32:19 You plan great things and you do mighty deeds. ¹⁸  You see everything people do. ¹⁹  You reward each of them for the way they live and for the things they do. ²⁰ 

Zechariah 6:13

6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest ²¹  with him on his throne and they will see eye to eye on everything.

Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ²²  by nailing him to a cross at the hands of Gentiles. ²³ 

Acts 4:28

4:28 to do as much as your power ²⁴  and your plan ²⁵  had decided beforehand ²⁶  would happen.

Acts 20:27

20:27 For I did not hold back from ²⁷  announcing ²⁸  to you the whole purpose ²⁹  of God.

Romans 11:34

11:34 For who has known the mind of the Lord,

or who has been his counselor? ³⁰ 

Hebrews 6:17

6:17 In the same way ³¹  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ³²  and so he intervened with an oath,

[12:13]  ¹ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:13]  ² sn A. B. Davidson (Job, 91) says, “These attributes of God’s [sic] confound and bring to nought everything bearing the same name among men.”

[8:14]  ³ tc In the second half of v. 14 instead of אֲנִי (’ani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (vÿli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.

[5:19]  ⁴ tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.

[5:19]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:19]  ⁶ tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”

[28:29]  ⁷ sn Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God’s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him.

[40:13]  ⁸ tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).

[40:13]  ⁹ tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v.).

[40:13]  ¹⁰ tn Heb “or [as] the man of his counsel causes him to know?”

[40:14]  ¹¹ tn Heb “With whom did he consult, so that he gave discernment to him?”

[40:14]  ¹² tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

[40:14]  ¹³ tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

[40:14]  ¹⁴ tn Heb “or the way of understanding causes him to know?”

[23:18]  ¹⁵ tn Or “has been the Lord’s confidant.”

[23:18]  ¹⁶ tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).

[23:18]  ¹⁷ tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew mss rather than the consonantal text (Kethib) of the Leningrad Codex.

[32:19]  ¹⁸ tn Heb “[you are] great in counsel and mighty in deed.”

[32:19]  ¹⁹ tn Heb “your eyes are open to the ways of the sons of men.”

[32:19]  ²⁰ tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”

[6:13]  ²¹ sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).

[2:23]  ²² tn Or “you killed.”

[2:23]  ²³ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[4:28]  ²⁴ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ²⁵ tn Or “purpose,” “will.”

[4:28]  ²⁶ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[20:27]  ²⁷ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ²⁸ tn Or “proclaiming,” “declaring.”

[20:27]  ²⁹ tn Or “plan.”

[11:34]  ³⁰ sn A quotation from Isa 40:13.

[6:17]  ³¹ tn Grk “in which.”

[6:17]  ³² tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”