Exegetical and Hermeneutical Commentary of Isaiah 19:12
Where [are] they? where [are] thy wise [men]? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt.
12. The Pharaoh is now addressed in turn. Where are they, pray, thy wise men? In face of this problem they are nowhere; they cannot “know,” far less “tell,” the purpose of Jehovah towards Egypt.
Fuente: The Cambridge Bible for Schools and Colleges
Where are they? – This whole verse is an appeal by the prophet to the king of Egypt respecting the counselors and soothsayers of his kingdom. The sense is, a time of distress and danger is evidently coming upon Egypt. They pretend to be wise; and there is now occasion for all their wisdom, and opportunity to evince it. Let them show it. Let them declare what is coming upon the nation, and take proper measures to meet and remove it; and they will then demonstrate that it would be proper for Pharaoh to repose confidence in them. But if they could not do this, then he should not suffer himself to be deluded, and his kingdom ruined, by their counsels.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. “Let them come”] Here too a word seems to have been left out of the text. After chochameycha, thy wise men, two MSS., one ancient, add yibu, let them come; which, if we consider the form and construction of the sentence, has very much the appearance of being genuine: otherwise the connective conjunction at the beginning of the next member is not only superfluous but embarrassing. See also the Version of the Septuagint, in which the same deficiency is manifest.
Let them tell thee now – “And let them declare”] For yidu, let them know, perhaps we ought to read yodiu, let them make known. – Secker. The Septuagint and Vulgate favour this reading, , let them declare.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy wise men; who pretended that either by their deep policy, or by their skill in astrology or magic, they could certainly foresee things to come.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. let them knowthat is, Howis it that, with all their boast of knowing the future [DIODORUS,1.81], they do not know what Jehovah of hosts . . .
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Where [are] they? where [are] thy wise [men]?…. The magicians and soothsayers, the diviners and astrologers, who pretended, by their magic art and skill in judicial astrology, to foretell things to come: this is an address to the king of Egypt, who had such persons about him, and encouraged them, by consulting them on occasion, and rewarding them:
and let them tell thee now, and let them know what the Lord of hosts hath purposed upon Egypt; or, “against it”; let them tell, if they can, and make known unto thee the purposes of God’s heart, the things he has resolved upon, even the calamities and punishments he will shortly inflict upon the Egyptians, of which he has given notice by his prophets.
Fuente: John Gill’s Exposition of the Entire Bible
12. Where are thy wise men? that they may tell thee. Though literally it runs thus, “ And they shall tell thee, and shall know,” yet the word ought to be regarded as meaning, “that they may tell thee, and even that at length they may know;” for this mode of expression is frequently employed by the Hebrews. The Egyptians had their diviners from whom they thought that nothing, however secret, was concealed; for they consulted them about the smallest and greatest affairs, and held their replies to be oracles. The Prophet, mocking that vanity, says, “How shall they tell what they do not know? Have they been admitted to the counsel of God?” It is also probable that he condemns the art which they used in divination, because it was not only unlawful, but also made use of absolute tricks and deceptions.
There are three ways in which we may foresee or know what is future. The first and chief way is, by the revelation of the Spirit, which alone can make us certain, as by the gift of prophecy, which is rare and uncommon. The second is, by astronomy. The third is, by a comparison of past events, from which prudence is commonly obtained
As to a knowledge of the stars, from their position and conjunction, some things may occasionally be learned, such as famine, scarcity, pestilence, abundant harvests, and things of that sort; but even these cannot be certain, for they rest on mere conjecture. Now, we ought always to consider what relation the stars bear to these lower regions; for the actions of men are not regulated by them, as idle and false astrologers imagine, a vast number of whom, at the present day, endeavor to insinuate themselves into the minds of princes and subjects, as if they possessed a knowledge of everything, both present and future. Such men resemble the impostors of whom the Prophet speaks, who deceive men by their jugglery. Yet princes lend an attentive ear to such persons, and receive them as gods; and indeed they deserve to be thus imposed upon, and are justly punished for their curiosity.
They likewise boast of magic, in which those Egyptian diviners were skilled. But they add many things which are worse, and more abominable, exorcisms and calling on devils, than which nothing more destructive can be expressed or conceived. The Lord pronounces a curse on such conjectures and arts of divination, and the issue of them cannot but be disastrous and wretched. And if they were formerly condemned in the Egyptians, how much more do they deserve condemnation in those who use the name of God as a pretext? It is wonderful that men otherwise acute and sagacious should be so childishly deceived by such jugglery, so that they appear to be deprived of understanding and judgment; but it is the Lord’s righteous vengeance, who punishes the wickedness of men.
Again, when from past events we calculate what is future, and judge by experience and observation what is most proper to be done, that cannot in itself be blamed; but neither can we by these means learn with certainty what is future, for the matter always lies in conjecture. Yet Isaiah directly attacks that sagacity which is universally applauded as something highly excellent, not because it is in itself sinful, but because we can scarcely find an acute or ingenious person who does not confidently believe that his skill places within his reach all that deserves or is necessary to be known. In this manner they despise the secret providence of God, as if nothing were hidden from them.
What the Lord of hosts hath decreed. There is still another vice, that craftiness and sleight of hand are preferred by them to true wisdom. But Isaiah expressly censures that pride which led men endued with great abilities to measure events by their own judgment, as if the government of the world were not in the hand of God; and therefore with their divination he contrasts the heavenly decree. And hence learn how skillfully Isocrates says,
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Κράτιστον εἶναι παρὰ μὲν θεοῦ εὐτυχίαν, παρὰ δὲ ἡμῶν αὐτῶν εὐβουλίαν, “that the best gift of God is success, and the best gift from ourselves is prudence.”
At first sight, this maxim of the elegant orator appears beautiful; but since he robs God of the spirit of prudence and bestows it on mortals, the distribution is both wicked and foolish, to ascribe to men sound counsel, and to leave nothing to God but prosperous fortune. Now, if any one neglect the methods by which God teaches us, and resort to Satan’s impostures, he richly deserves to be deceived and involved in the greatest disgrace; for he seeks remedies that are nowhere to be found, and despises those which were offered by God.
Fuente: Calvin’s Complete Commentary
Isa 19:12 Where [are] they? where [are] thy wise [men]? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt.
Ver. 12. Where are they? where are thy wise men? ] q.d., Vile latens virtus: if they have that wisdom they pretend to, let them predict thy calamities and help to prevent them. Mihi hominun prudentia similis videtur talparum labori non sine dexteritate sub terra fodientium, sed ad lumen solis caecutientium, a The world’s wizards are like children, always standing on their heads and shaking their heels against heaven.
a Gasp. Ens.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
where are thy: Isa 5:21, Isa 47:10-13, Jdg 9:38, Jer 2:28, 1Co 1:20
let them: Isa 40:13, Isa 40:14, Isa 41:22, Isa 41:23, Isa 44:7, Job 11:6, Job 11:7, Rom 11:33, Rom 11:34
Reciprocal: Gen 3:22 – as one Exo 7:11 – wise men Exo 8:18 – they could 1Ki 4:30 – the wisdom of Egypt Job 12:17 – General Isa 30:28 – to sift Jer 4:9 – that the heart