Amsal 22:5

22:5 Thorns and snares ¹  are in the path of the perverse,

but the one who guards himself keeps far from them.

Amsal 23:19

23:19 Listen, my child, ²  and be wise,

and guide your heart on the right way.

Amsal 28:26

28:26 The one who trusts in his own heart ³  is a fool,

but the one who walks in wisdom ⁴  will escape. ⁵ 

Ulangan 4:9

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ⁶  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren.

Mazmur 139:23-24

139:23 Examine me, and probe my thoughts! ⁷ 

Test me, and know my concerns! ⁸ 

139:24 See if there is any idolatrous tendency ⁹  in me,

and lead me in the reliable ancient path! ¹⁰ 

Yeremia 17:9

17:9 The human mind is more deceitful than anything else.

It is incurably bad. ¹¹  Who can understand it?

Markus 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Ibrani 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ¹²  and causing trouble, and through him many become defiled.

[22:5]  ¹ tc Because MT reading צִנִּים (tsinnim, “thorns”) does not make a very good match with “traps,” it has created some difficulty for interpreters. The word “thorns” may be obscure, but it is supported by the LXX (“prickly plants”) and an apparent cognate “thorns” in Num 33:55 and Josh 23:13. But some (including the editors of BHS) suggest changing it to צַמִּים (tsammim, “traps” changing a נ [nun] to a מ [mem]). But BDB 855 s.v. צַמִּים acknowledges that this word is a doubtful word, attested only a couple of times in Job (e.g., 18:9). W. McKane traces a development from the idea of צֵן (tsen, “basket; trap”) to support this change (Proverbs [OTL], 565). The present translation (like many other English versions) has retained “thorns,” even though the parallelism with “traps” is not very good; as the harder reading it is preferred. The variant readings have little textual or philological support, and simplify the line.

[22:5]  sn “Thorns and snares” represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties.

[23:19]  ² tn Heb “my son,” but the immediate context does not limit this to male children.

[28:26]  ³ sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.

[28:26]  ⁴ sn The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.

[28:26]  ⁵ tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.

[4:9]  ⁶ tn Heb “watch yourself and watch your soul carefully.”

[139:23]  ⁷ tn Heb “and know my heart.”

[139:23]  ⁸ tn The Hebrew noun שַׂרְעַפַּי (sar’apay, “concerns”) is used of “worries” in Ps 94:19.

[139:24]  ⁹ tn Many understand the Hebrew term עֹצֶב (’otsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ’otsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.

[139:24]  ¹⁰ tn Heb “in the path of antiquity.” This probably refers to the moral path prescribed by the Lord at the beginning of Israel’s history. See Jer 6:16; 18:15, as well as L. C. Allen, Psalms 101-150 (WBC), 253.

[17:9]  ¹¹ tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).

[17:9]  sn The background for this verse is Deut 29:18-19 (29:17-18 HT) and Deut 30:17.

[12:15]  ¹² tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:15]  sn An allusion to Deut 29:18.