Proverbs 12:15

12:15 The way of a fool ¹  is right ²  in his own opinion, ³ 

but the one who listens to advice is wise. ⁴ 

Proverbs 16:25

16:25 There is a way that seems right to a person, ⁵ 

but its end is the way that leads to death. ⁶ 

Proverbs 30:12

30:12 There is a generation who are pure in their own eyes

and yet are not washed ⁷  from their filthiness. ⁸ 

Matthew 7:13-14

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.

Luke 13:24

13:24 “Exert every effort ⁹  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Romans 6:21

6:21 So what benefit ¹⁰  did you then reap ¹¹  from those things that you are now ashamed of? For the end of those things is death.

Galatians 6:3

6:3 For if anyone thinks he is something when he is nothing, he deceives himself.

Ephesians 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ¹² 

James 1:22

1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves.

[12:15]  ¹ sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.

[12:15]  ² sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.

[12:15]  ³ tn Heb “in his own eyes.”

[12:15]  ⁴ tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).

[16:25]  ⁵ tn Heb “There is a way that is right before a man [to the face of a man].”

[16:25]  ⁶ tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.”This proverb is identical to 14:12.

[30:12]  ⁷ tn The verb רָחַץ (rakhats) means “to wash; to wash off; to wash away; to bathe.” It is used of physical washing, ceremonial washings, and hence figuratively of removing sin and guilt through confession (e.g., Isa 1:16). Here the form is the Pual perfect (unless it is a rare old Qal passive, since there is no Piel and no apparent change of meaning from the Qal).

[30:12]  ⁸ sn Filthiness often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3-4 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12).

[13:24]  ⁹ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[6:21]  ¹⁰ tn Grk “fruit.”

[6:21]  ¹¹ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[5:6]  ¹² sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.