8:21 I called for a fast there by the Ahava Canal, so that we might humble ourselves before our God and seek from him a safe journey 1 for us, our children, and all our property. 8:22 I was embarrassed to request soldiers and horsemen from the king to protect us from the enemy 2 along the way, because we had said to the king, “The good hand of our God is on everyone who is seeking him, but his great anger 3 is against everyone who forsakes him.” 8:23 So we fasted and prayed to our God about this, and he answered us.
3:5 Trust 4 in the Lord with all your heart, 5
and do not rely 6 on your own understanding. 7
3:6 Acknowledge 8 him in all your ways, 9
and he will make your paths straight. 10
1:3 the voice of one shouting in the wilderness,
‘Prepare the way for the Lord,
make 11 his paths straight.’” 12
1 tn Heb “a straight way.”
2 tn A number of modern translations regard this as a collective singular and translate “from enemies” (also in v. 31).
3 tn Heb “his strength and his anger.” The expression is a hendiadys (one concept expressed through two terms).
4 sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the
5 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
6 tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
7 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
8 tn Heb “know him.” The verb יָדַע (yadah, “to know”) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the
9 tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.
10 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.
11 sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.
12 sn A quotation from Isa 40:3.