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Translation and Notes: 1 Clement 15: Deceitful Lips

08 Thursday Aug 2013

Posted by memoirandremains in 1 Clement, Church History, Greek, New Testament Background

≈ 1 Comment

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1 Clement, 1 Clement 14, 1 Clement translation, Biblical Counseling, First Clement, Isaiah 29:13, nahum, peace, Proverbs 13:15, Psalm 1:2, Psalm 31, Psalm 6:2, Psalm 78

The previous post in this series is found here:

https://memoirandremains.wordpress.com/2013/07/22/translation-and-notes-1-clement-14-2-the-pattern-of-teaching-and-the-pattern-of-the-quotation/

1 Clement 15:

Therefore, let us be joined with the pious who seek peace – not with hypocrites only pretend to want peace. For it says somewhere

This people honors me with their lips

But their heart is far from me.

And again,

With their mouth they praise

But in their heart they always curse.

And again it says,

They loved Him with their mouths;

But their tongue lied to him.

Their heart was not upright within them;

Neither did they keep the His covenant.

Therefore, let their deceitful lips be silent

-those who condemn the righteous.

And again

May the Lord utterly destroy the deceitful lips

Tongues that speak great things

Those who say,

We will magnify our tongue

Our lips are our ours!

Who is lord over us?

Yet, because of the wretchedness of the poor

And the groaning of the beggar

Now I shall arise, says the Lord.

I will place him in safety,

I will act boldly for him.

 

Comment:

Clement here unleashes a series of Biblical texts from the prophets and Psalms which demonstrate God’s hatred of the usurper and hypocrite. He begins with calls to peace but ends with a warning: God will act on behalf of the one who is persecuted.

            3       May the LORD cut off all flattering lips,

      the tongue that makes great boasts,

            4       those who say, “With our tongue we will prevail,

      our lips are with us; who is master over us?”

 

            5       “Because the poor are plundered, because the needy groan,

      I will now arise,” says the LORD;

      “I will place him in the safety for which he longs.” Psalm 12:3–5 (ESV)

 

 I heard Wayne Mack give this counseling advice: Where someone refuses to take good, Scriptural counsel, I let them go but warn them that “the way of the transgressor is hard.”

15 Good understanding giveth favour:

but the way of transgressors is hard. Proverbs 13:15 (AV)

Providing a true warning is in no way unloving; though, it may not be pleasant.

 

Greek Text and Translation Notes:

 

1 Τοίνυν κολληθῶμεν τοῖς μετʼ εὐσεβείας εἰρηνεύουσιν, καὶ μὴ τοῖς μεθʼ ὑποκρίσεως βουλομένοις εἰρήνην. 2 *  λέγει γάρ που· Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ·, ἡ δὲ καρδία αὐτῶν πόρρω ἄπεστιν ἀπʼ ἐμοῦ. 3 *  καὶ πάλιν· Τῷ στόματι αὐτῶν εὐλογοῦσιν, τῇ δὲ καρδίᾳ αὐτῶν κατηρῶντο. 4 *  καὶ πάλιν λέγει· Ἠγάπησαν αὐτὸν τῷ στόματι αὐτῶν καὶ τῇ γλώσσῃ αὐτῶν ἐψεύσαντο αὐτόν, ἡ δὲ καρδία αὐτῶν οὐκ εὐθεῖα μετʼ αὐτοῦ, οὐδὲ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ. 5 *  διὰ τοῦτο ἄλαλα γενηθήτω τὰ χείλη· τὰ δόλια τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν. καὶ πάλιν· Ἐξολεθρεύσαι κύριος πάντα τὰ χείλη· τὰ δόλια,1 γλῶσσαν μεγαλορήμονα, τοὺς εἰπόντας· Τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν, τὰ χείλη· ἡμῶν παρʼ ἡμῖν ἐστιν· τίς ἡμῶν κύριός ἐστιν; 6 ἀπὸ τῆς ταλαιπωρίας τῶν πτωχῶν καὶ τοῦ στεναγμοῦ τῶν πενήτων νῦν ἀναστήσομαι, λέγει κύριος· θήσομαι ἐν σωτηρίῳ, 7 παρρησιάσομαι ἐν αὐτῷ.

 

Τοίνυν κολληθῶμεν τοῖς μετʼ εὐσεβείας εἰρηνεύουσιν

Therefore, let us be joined with those pious peace-makers

Τοίνυν: therefore (toi: Emphatic particle; nun: now)

κολληθῶμεν: Aorist, passive hortatory subjunctive

τοῖς… εἰρηνεύουσιν: Articular, substantive participle. By using a participle, Clement puts the emphasis on their action of making/being/pursuing peace

Meta: The preposition controls the entire clause and thus requires the dative.

καὶ μὴ τοῖς μεθʼ ὑποκρίσεως βουλομένοις εἰρήνην.

            And not with those hypocrites who claim to want peace.

καὶ μὴ: The kai (and) draws a parallel between the two halves of the sentence. The “and” is thus ambiguous or awkward in English.

τοῖς μεθʼ ὑποκρίσεως βουλομένοις εἰρήνην: with those hypocritically desiring peace.

λέγει γάρ που· Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ

For he/it says somewhere, “These people by their lips honor me”

λέγει γάρ που: This speech formula sounds similar to the formulas used in Hebrews.[1] 

Οὗτος ὁ λαὸς: This particular people.

τοῖς χείλεσίν: Dative of means.

τιμᾷ: Present active third person singular

ἡ δὲ καρδία αὐτῶν πόρρω ἄπεστιν ἀπʼ ἐμοῦ

But their heart is far away from me

Isaiah 29:13.

De creates a contrast with the previous clause and thus explains the hypocrisy.

Πόρρω: adverb, far.

ἄπεστιν, apeimi rather than the LXX’s apechein. Little change in meaning.

 

καὶ πάλιν· Τῷ στόματι αὐτῶν εὐλογοῦσιν

And, again, By means of their mouth they bless

LXX, Ps. 61:5

Τῷ στόματι: By means of their mouth: dative of means.

τῇ δὲ καρδίᾳ αὐτῶν κατηρῶντο

But with their hearts they curse

Dative of means.

The imperfect κατηρῶντο  is interesting because it contrasts with the present tense, “they bless”. It should be taken as an iterative imperfect, they started and kept going in their cursing, i.e., it is in their nature.

καὶ πάλιν λέγει· Ἠγάπησαν αὐτὸν τῷ στόματι αὐτῶν

And again it says, They loved  him with their mouth

LXX, Psalm 77:36-37: “Under severe punishment, they repented and searched for God, remembering that he was their redeemer and source of security (vv 33–35), their Rock. But the turning to God was not genuine (v 36); it was done out of necessity and not out of steadfast loyalty and consistency of commitment to Yahweh (v 37)” (Marvin E. Tate, Psalms 51–100, vol. 20, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 291).

καὶ πάλιν λέγει: Quotation formula from Romans 15:10.

Ἠγάπησαν αὐτὸν : In the context of the Psalm “him” is God. The Hebrew has they deceived/flattered (NASB 95/ESV), וַיְפַתּ֥וּהוּ.    The meaning is not that distinct, in that they loved only with their mouth, i.e., it was a false profession of love.

καὶ τῇ γλώσσῃ αὐτῶν ἐψεύσαντο αὐτόν

and by means of their tongue, they lied to him.

ἐψεύσαντο: aorist.

 

ἡ δὲ καρδία αὐτῶν οὐκ εὐθεῖα μετʼ αὐτοῦ

But their heart was not right/upright with him

De draws the contrast.

εὐθύς, εῖα: when used with “heart”, it means upright, proper: Acts 8:21.

μετʼ αὐτοῦ:  “With him” is awkward in English. “Towards God”. (The New Fowlers states that “towards” is more formal in AmE. Although both toward and towards are acceptable.)

οὐδὲ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ

Neither were they faithful to the covenant with Him/His covenant.

 

διὰ τοῦτο ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια

Because of this, unable to speak them him be the lips the deceitful ones

LXX Psalm 30:19

διὰ τοῦτο: idiom: Because of this, on account of this.

ἄλαλα: Dumb, unable to speak.

Γενηθήτω: Third person singular: ‘his lips’

τὰ χείλη: accusative as the direct object of the verb. The article is used to indicate possession (without the use of a pronoun), Wallace, 215, “The article is sometimes used where possession is implied.”

 

τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομία

The lawless ones speaking against the righteous

τὰ … ἀνομία:  It is also like speaking a great deal in one breath: Those speaking-against-the-righteous lawless one.

κατὰ τοῦ: kata with the genitive: against.

 

καὶ πάλιν· Ἐξολεθρεύσαι κύριος πάντα τὰ χείλη τὰ δόλια

And again, May the Lord utterly destroy all deceitful lips

LXX Pslam 11:4-5

Ἐξολεθρεύσαι: an aorist optative. Tense shows aspect: destroy once and for all.

γλῶσσαν μεγαλορήμονα, τοὺς εἰπόντας

(the) boastful tongue, those saying ….

Tongue is definite because it is a generic noun.

τοὺς εἰπόντας: participle with  article: Those speaking. The participle is aorist, but the translation is present, due to idiom.

 

Τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν:

The tongue of us we will exalt

τὰ χείλη  ἡμῶν παρʼ ἡμῖν ἐστιν

The lips of us are with us

Our lips are our own.

τίς ἡμῶν κύριός ἐστιν;

Who is our Lord?

Who is Lord over us?

Implied answer: No one.

Genitive of subordination (Wallace, 103).

 

ἀπὸ τῆς ταλαιπωρίας τῶν πτωχῶν

From the wretchedness of the poor

Apo + genitive can used to indicate cause: Because of ….

Of the poor: the wretchedness which belongs to the poor. Alternative: the wretched poor, attributive genitive.

 

καὶ τοῦ στεναγμοῦ τῶν πενήτων

and the groaning of the beggars

ἀναστήσομαι λέγει κύριος

I shall arise! Says the Lord

The king stands to act.

θήσομαι ἐν σωτηρίῳ,

I shall place him/put him salvation/safety

Soterios is a technical term for “salvation” but also is used more broadly for health or safety.  The “him” is the poor/needly one who cries out to the Lord.

παρρησιάσομαι ἐν αὐτῷ

I shall act boldly for him.

 


[1]

In the same line with these passages are commonly ranged certain others, in which Scripture seems to be adduced with a subjectless λέγει or φησί, the authoritative subject—whether the divinely given Word or God Himself—being taken for granted.

Benjamin B. Warfield, The Works of Benjamin B. Warfield, Volume 1: Revelation and Inspiration (Bellingham, WA: Logos Bible Software, 2008), 285.

Translation and Notes, 1 Clement 14.2 (The pattern of teaching and the pattern of the quotation)

22 Monday Jul 2013

Posted by memoirandremains in 1 Clement, Biblical Counseling, Humility, Preaching, Proverbs, Psalms

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1 Clement, 1 Clement 14, 1 Clement translation, Biblical Counseling, First Clement, nahum, peace, Poetry, Proverbs 2:21-22, Psalm 37, Teaching

The previous post in this series is found here: https://memoirandremains.wordpress.com/2013/07/09/translation-and-notes-1-clement-14-1-let-us-do-kindness/

For it is written

The kind shall live in the land and the innocent shall remain upon it. But the lawless will be utterly destroyed from the land.

And again it says,

I saw the ungodly –raised up, towering like the cedars of Lebanon! Then, I passed by; I looked, yet he was not. I searched everywhere for him, but found him not.

Protect innocence; observe righteousness: a future remains for the man of peace.

 

Comment:

As good counselor, Clement lays out the consequence for both warring and peace. For those who seek peace, there will be a future. They will “live in the land.”  For those who bring disorder, “the ungodly”, there will be utter destruction.

The pattern of demonstrating the consequence, whether good or ill, of decisions is the pattern of wisdom literature.  Biblical counselors should not merely use the conclusions of Scripture, but should also use the pattern of presentation.  When Clement used narrative, he briefly recounted the narratives and then drew a conclusion.  In this instance, using wisdom literature, he presents his counsel in the same pattern as his original.

Many people have a particular idiom of thought and then try to stuff all their presentation in that idiom. Young men fresh out of seminary are often drawn to Paul’s propositional argument. While such a structure is valid; such a structure is not the only appropriate structure.  To force everything into the same mold it is to (1) misrepresent the original; and (2) ignore your audience.

For example, when the poetry of a prophet is stuffed into an analytical framework, the beauty and mystery of the original is lost.  The prophet/poet does not draw out images merely to make a emphatic statement: God will judge! Or, God will restore! Certainly that is true, but it is not everything.

When Nahum writes,  the Lord will “pursue his enemies into darkness” (Nahum 1:8), he does not merely mean that God can see in the dark. Rather he means to convey the utter horror of the enemy who realizes that he cannot hide. When the criminal runs, he dashes into a dark alley and dives behind a dumpster. The camera comes in close. In the poor light of a dim overhead bulb we see the shivering and fear as the he realizes there is no escape.  When teaching (where in a sermon to a congregation or to an individual in counseling) a line from a prophet, the goal must be convey both the proposition – you cannot escape God – and the recognition of that truth – you must know a shiver of fear.

Too often the teacher transforms the poetry into proposition. In so doing, he radically misrepresents the original. By stripping out the beauty, he makes the prophet sound long-winded. The audience will begin to think, “Why didn’t Amos just say, God will judge you! Didn’t he waste a lot of words by going on for three paragraphs?”

It also cheats the hearer. First, the teacher simply hides the text from the audience by misrepresenting the text. Second, he it cheats the audience, because some people will be more sensitive to poetry or narrative than to proposition and argument. To reduce everything to argument is to cheat everyone.

The same takes place with wisdom. The pointedness of wisdom literature is to drop the point of a proposition squarely in the conscience. It must come in so sharply that is seen as self-evident. Of course, the godly will remain and the wicked will be destroyed!

Since the proposition is so plain, merely stating and restating the proposition will have little effect. Therefore, the emphasis in teaching wisdom will (most often) be upon heeding.

Look at how Clement makes his argument (in chapter 14):

Therefore, it is just and holy, men and brothers, that we should be obedient to God – rather than follow leaders of a loathsome jealousy in their arrogance and chaos.  For we will not suffer common harm, but rather endure profound danger if we recklessly surrender ourselves to the will of mere men – men who hurl you out into strife and rebellion, separating you from everything good. Rather, let us do kindness to them, according to the compassion and sweetness of the One who made us.

For it is written

The kind shall live in the land and the innocent shall remain upon it. But the lawless will be utterly destroyed from the land.

And again it says,

I saw the ungodly –raised up, towering like the cedars of Lebanon! Then, I passed by; I looked, yet he was not. I searched everywhere for him, but found him not.

Protect innocence; observe righteousness: a future remains for the man of peace.

Clement’s understanding of Scripture is also interesting. He considers it beyond cavil that what Scripture says is true and authoritative.  Having made his argument he sets it beyond question by quoting Scripture.

 

Comment on Clement’s Quotations

He first quotes Proverbs 2:21(-22):

Proverbs 2:21–22 (ESV)

21  For the upright will inhabit the land,

and those with integrity will remain in it,

22  but the wicked will be cut off from the land,

and the treacherous will be rooted out of it.

 

Proverbs 2:21–22 (LXX)

21 χρηστοὶ ἔσονται οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήσονται ἐν αὐτῇ, ὅτι εὐθεῖς κατασκηνώσουσι γῆν, καὶ ὅσιοι ὑπολειφθήσονται ἐν αὐτῇ, 22 ὁδοὶ ἀσεβῶν ἐκ γῆς ὀλοῦνται, οἱ δὲ παράνομοι ἐξωσθήσονται ἀπ̓ αὐτῆς.

 

In the first two clauses he differs from Ralfs in the final prepositional phrase:  Clement substitutes (? Is he working from a different original) epi + genitive for en + dative.  The difference in meaning is negligible in this instance.

Clement does not quote verse 22, although the concept is present in his next quotation:

Psalm 37:35–37 (ESV)

35  I have seen a wicked, ruthless man,

spreading himself like a green laurel tree.

36  But he passed away, and behold, he was no more;

though I sought him, he could not be found.

37  Mark the blameless and behold the upright,

for there is a future for the man of peace.

 

Psalm 36:35–37 (LXX)

35 εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου, 36 καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐζήτησα αὐτόν, καὶ οὐχ εὑρέθη ὁ τόπος αὐτοῦ. 37 φύλασσε ἀκακίαν καὶ ἰδὲ εὐθύτητα, ὅτι ἔστιν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ,

Clement here also shows some minor variations.

In verse 36, Clement uses ekzeteo rather than zeteo. The difference is that Clement uses what is often a more emphatic form of the verb; although, the meaning is substantially the same.

In addition, LXX has, “I sought him, but [and] it was not found the place of him [his place]”; while Clement has “I sought the place of him, but [and] not I found [I didn’t find (it)].”  The difference in writing does not change the essential meaning.

I do not know whether Clement altered his text; worked from a different text; or quoted from memory.

 

Greek Text:

1 Clement 14.2

4 *  γέγραπται γάρ· Χρηστοὶ ἔσονται οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήσονται ἐπʼ αὐτῆς· οἱ δὲ παρανομοῦντες ἐξολεθρευθήσονται ἀπʼ αὐτῆς. 5 *  καὶ πάλιν λέγει· Εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου· καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐξεζήτησα τὸν τόπον αὐτοῦ, καὶ οὐχ εὗρον. φύλασσε ἀκακίαν καὶ ἴδε εὐθύτητα, ὅτι ἐστὶν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ

 

γέγραπται γάρ

For it is has been written

This is an introductory formula for Scriptural quotation: Matthew 4:6, 26:31; Luke 4:10; Acts 1:20, et cetera. It is used in Plutarch’s “Ceasar” at 65.1: γέγραπται γὰρ ὑπὲρ πραγμάτων μεγάλων καὶ σοὶ διαφερόντων.

Χρηστοὶ ἔσονται οἰκήτορες γῆς

The kind, they shall be those who inhabit the earth

Gh, earth,  is anarthrous and definite as a generic noun.

ἄκακοι δὲ ὑπολειφθήσονται ἐπʼ αὐτῆς

Even the innocent they shall be left upon it.

 οἱ δὲ παρανομοῦντες ἐξολεθρευθήσονται ἀπʼ αὐτῆς

But the law breakers they shall be completely destroyed from it.

οἱ παρανομοῦντες: substantive, articular participle. The participle emphasizes the action: they are destroyed because they are law breakers.

ἐξολεθρεύω:  an emphatic form of destruction: utterly destroyed.

καὶ πάλιν λέγει: And again it says [Scripture]

Scripture has been written and yet it presently speaks. No need to overstate the case.

Εἶδον ἀσεβῆ ὑπερυψούμενον:

I saw the ungodly lifted up high/exalted/praised.

ὑπερυψούμενον: complementary participle. It completes the idea of “seeing”.

καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου: and lifted up as the cedars of Lebanon.

The participle matches is ahendiadys: two nouns expressing a single idea. The effect is emphatic. The emphasis is completed with the simile, “as the cedars of Lebanon.” The ungodly were supremely exalted.  This makes the disappearance more pointed.

καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν: I passed by, and behold, he [the ungodly] was not.

καὶ ἐξεζήτησα τὸν τόπον αὐτοῦ: and I thoroughly sought the place of him (his place)

The parallel aorist verbs emphasize the thorough nature of the search and its completion: He is certain the ungodly cannot be found.

καὶ οὐχ εὗρον.: and I did not find [him]

The kai (and) places the passing and searching  in conjunction with not-finding. It was all part of a singular [although not instantaneous] event.

φύλασσε ἀκακίαν: guard/protect innocence.

Φύλασσε: present imperative: guard. Thus, some emphasis on continually guarding.

ἀκακίαν:  adjective which recalls the “the innocent” who shall remain in the land.

καὶ ἴδε εὐθύτητα: and see uprightness

ἴδε: With a moral object, “observe”: Not merely ‘see’ but also a direction to be upright.

εὐθύτητα: “the scepter of uprightness,” Hebrews 1:8.

ὅτι ἐστὶν ἐγκατάλειμμα: because there is a remnant

Here hoti introduces the dependent causal clause (Wallace, 460).

ἀνθρώπῳ εἰρηνικῷ: for the peaceful man

 A dative of interest. This is an example of the fourth attributive position of the adjective (Wallace, 310-311).

 

 

Notes On Ecclesiastes 2:1-17.3

06 Sunday May 2012

Posted by memoirandremains in Biblical Counseling, Ecclesiastes, Jeremiah

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Biblical Counseling, Ecclesiastes, Ecclesiastes 2:12, Ecclesiastes 2:12-17, folly, Jeremiah, madness, nahum, Proverbs, Translation, Wisdom

Ecclesiastes 2:12-17:

12 So I turned to consider wisdom and madness and folly. For what can the man do who comes after the king? Only what has already been done. 13 Then I saw that there is more gain in wisdom than in folly, as there is more gain in light than in darkness. 14 The wise person has his eyes in his head, but the fool walks in darkness. And yet I perceived that the same event happens to all of them. 15 Then I said in my heart, “What happens to the fool will happen to me also. Why then have I been so very wise?” And I said in my heart that this also is vanity. 16 For of the wise as of the fool there is no enduring remembrance, seeing that in the days to come all will have been long forgotten. How the wise dies just like the fool! 17 So I hated life, because what is done under the sun was grievous to me, for all is vanity and a striving after wind. Ecclesiastes 2:12–17 (ESV)

The question of translation: Verse 12 has several potential translation problems:

….to consider wisdom and madness and folly

                                wisdom which is madness and folly

                                wisdom and madness [irrationality]which is folly

The answer to this question depends upon what we understand Solomon to be considering.  The first is the easiest translation into English. The problem is that Solomon does not immediately discuss “madness” after this statement. The second translation is possible; yet, Solomon does thereafter consider folly/foolishness and fools. Therefore, it does seem best to consider both topics. The third translation is perhaps best:

1.       The context is as to both wisdom & folly.

2.       The punctuation (which you can’t see in the English Bible) organizes wisdom on one side and madness/folly on the other side.

3.       Madness and folly are closely related concepts: Eccl. 1:17 (7:7, potentially by context), 7:25 & 10:13.

Thus, Solomon has turned to consider wisdom and irrationality/foolishness.  The precise word used for “madness” here occurs only in Ecclesiastes. However, a related word (which interestingly, in certain forms and circumstances can mean “praise”) gives us examples of people acting mad – such as David in 1 Samuel 21:14.   A good example of the use of the word in a way which may be helpful to our examination is found in Jeremiah 50:38 (speaking of Babylon):

A drought against her waters, that they may be dried up! For it is a land of images, and they are mad over idols. Jeremiah 50:38 (ESV)

What do you think the link is between madness and idols? Did the idols drive them mad? Does their madness drive them to idols? Other related uses are found in Jeremiah 25:16, 46:9 & 51:7; Nahum 2:5. These other uses refer to the madness which comes in chaos or judgment:

They shall drink and stagger and be crazed because of the sword that I am sending among them.Jeremiah 25:16 (ESV)

 Here is the first question then: What is the connection between madness and folly?

Having considered that, what is this verse doing here? What is the point of considering wisdom and folly after having considered pleasure and power?

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