Job 5:12-13

5:12 He frustrates ¹  the plans ²  of the crafty ³ 

so that ⁴  their hands cannot accomplish

what they had planned! ⁵ 

5:13 He catches ⁶  the wise in their own craftiness, ⁷ 

and the counsel of the cunning ⁸  is brought to a quick end. ⁹ 

Job 20:5

20:5 that the elation of the wicked is brief, ¹⁰ 

the joy of the godless ¹¹  lasts but a moment. ¹² 

Job 20:27

20:27 The heavens reveal his iniquity;

the earth rises up against him.

Psalms 9:15-16

9:15 The nations fell ¹³  into the pit they had made;

their feet were caught in the net they had hidden. ¹⁴ 

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ¹⁵  (Higgaion. ¹⁶  Selah)

Psalms 40:14

40:14 May those who are trying to snatch away my life

be totally embarrassed and ashamed! ¹⁷ 

May those who want to harm me

be turned back and ashamed! ¹⁸ 

Psalms 71:13

71:13 May my accusers be humiliated and defeated!

May those who want to harm me ¹⁹  be covered with scorn and disgrace!

Luke 13:17

13:17 When ²⁰  he said this all his adversaries were humiliated, ²¹  but ²²  the entire crowd was rejoicing at all the wonderful things ²³  he was doing. ²⁴ 

[5:12]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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).

[20:5]  ¹⁰ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

[20:5]  ¹¹ tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

[20:5]  ¹² tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.

[9:15]  ¹³ tn Heb “sank down.”

[9:15]  ¹⁴ sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.

[9:16]  ¹⁵ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ¹⁶ tn This is probably a technical musical term.

[40:14]  ¹⁷ tn Heb “may they be embarrassed and ashamed together, the ones seeking my life to snatch it away.”

[40:14]  ¹⁸ tn The four prefixed verbal forms in this verse (“may those…be…embarrassed and ashamed…may those…be turned back and ashamed”) are understood as jussives. The psalmist is calling judgment down on his enemies.

[71:13]  ¹⁹ tn Heb “those who seek my harm.”

[13:17]  ²⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ²¹ tn Or “were put to shame.”

[13:17]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²³ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²⁴ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.