Luke 22:68

22:68 and if ¹  I ask you, you will not ²  answer.

Job 5:12-13

5:12 He frustrates ³  the plans ⁴  of the crafty ⁵ 

so that ⁶  their hands cannot accomplish

what they had planned! ⁷ 

5:13 He catches ⁸  the wise in their own craftiness, ⁹ 

and the counsel of the cunning ¹⁰  is brought to a quick end. ¹¹ 

Proverbs 26:4-5

26:4 Do not answer a fool according to his folly, ¹² 

lest you yourself also be like him. ¹³ 

26:5 Answer a fool according to his folly, ¹⁴ 

lest he be wise in his own estimation. ¹⁵ 

Matthew 15:14

15:14 Leave them! They are blind guides. ¹⁶  If someone who is blind leads another who is blind, ¹⁷  both will fall into a pit.”

Matthew 16:4

16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ¹⁸  he left them and went away.

Matthew 21:27

21:27 So ¹⁹  they answered Jesus, ²⁰  “We don’t know.” ²¹  Then he said to them, “Neither will I tell you ²²  by what authority ²³  I am doing these things.

Mark 11:33

11:33 So ²⁴  they answered Jesus, ²⁵  “We don’t know.” ²⁶  Then Jesus said to them, “Neither will I tell you ²⁷  by what authority ²⁸  I am doing these things.”

[22:68]  ¹ tn This is also a third class condition in the Greek text.

[22:68]  ² tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[5:12]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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).

[26:4]  ¹² sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).

[26:4]  ¹³ sn The person who descends to the level of a fool to argue with him only looks like a fool as well.

[26:5]  ¹⁴ sn The apparent contradiction with the last verse has troubled commentators for some time. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. While this does not resolve the issue, it does give a sound application for the two verses together – in negligible issues one should just ignore the stupid person, but in issues that matter the fool must be dealt with, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). The text presents two proverbs each of which presents an aspect of the whole truth. One should not lower himself to the level of the fool, but there are times when the lesser of two evils is to do so, other than let the fool gain confidence that he is a wise person or be considered wise by others. Paul, for example, talked like a “fool” to correct the foolish ideas of the Corinthians (2 Cor 11:16-17; 12:11).

[26:5]  ¹⁵ tn Heb “in his own eyes” (so NAB, NASB, NIV).

[15:14]  ¹⁶ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ¹⁷ tn Grk “If blind leads blind.”

[16:4]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:27]  ¹⁹ tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.

[21:27]  ²⁰ tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ²¹ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.

[21:27]  ²² sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[21:27]  ²³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

[11:33]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:33]  ²⁵ tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.

[11:33]  ²⁶ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

[11:33]  ²⁷ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[11:33]  ²⁸ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.