Proverbs 4:19

4:19 The way of the wicked is like gloomy darkness; ¹ 

they do not know what causes them to stumble. ² 

Proverbs 21:4

21:4 Haughty eyes and a proud heart –

the agricultural product ³  of the wicked is sin.

Proverbs 21:8

21:8 The way of the guilty person ⁴  is devious, ⁵ 

but as for the pure, ⁶  his way is upright.

Psalms 1:6

1:6 Certainly ⁷  the Lord guards the way of the godly, ⁸ 

but the way of the wicked ends in destruction. ⁹ 

Psalms 146:8-9

146:8 The Lord gives sight to the blind.

The Lord lifts up all who are bent over. ¹⁰ 

The Lord loves the godly.

146:9 The Lord protects those residing outside their native land;

he lifts up the fatherless and the widow, ¹¹ 

but he opposes the wicked. ¹² 

Matthew 7:13

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.

Jeremiah 44:4

44:4 I sent my servants the prophets to you people over and over ¹³  again warning you not to do this disgusting thing I hate. ¹⁴ 

Habakkuk 1:13

1:13 You are too just ¹⁵  to tolerate ¹⁶  evil;

you are unable to condone ¹⁷  wrongdoing.

So why do you put up with such treacherous people? ¹⁸ 

Why do you say nothing when the wicked devour ¹⁹  those more righteous than they are? ²⁰ 

[4:19]  ¹ sn The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.

[4:19]  ² tn Heb “in what they stumble.”

[21:4]  ³ tn Heb “the tillage [נִר, nir] of the wicked is sin” (so NAB). The subject picks up the subjects of the first half of the verse, indicating they are equal – the tillage consists of the arrogance and pride. The word “tillage” is figurative, of course, signifying that the agricultural product (the point of the comparison) of the wicked is sin. The relationship between the ideas is then problematic. Are pride and arrogance what the wicked produce? Some (ASV, NASB, NIV, NRSV) have followed the LXX and Tg. Prov 21:4 to read “lamp” instead (נֵר, ner), but that does not solve the difficulty of the relationship between the expressions. It does, however, say that the life ( = lamp), which is arrogance and pride, is sin.

[21:8]  ⁴ tn The first line of the proverb is difficult. Since וָזָר (vazar) occurs only here it has been given much attention. The translation of “guilty” is drawn from an Arabic cognate meaning “to bear a burden” and so “to be sin laden” or “guilty” (cf. NASB, NIV, NCV, NRSV, NLT). G. R. Driver prefers to read the line as “a man crooked of ways is false [zar]” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 185). C. H. Toy adopts the meaning of “proud” (Proverbs [ICC], 400). Whatever the reading, “guilty” or “proud” or “false,” the idea is that such people are devious. Bad people are underhanded; good people are aboveboard (C. H. Toy, Proverbs [ICC], 400). Another way to analyze the line is to read it with the definition “strange, stranger”: “The way of a man and a stranger is perverse.” But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is “the way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course” (J. H. Greenstone, Proverbs, 244); cf. NLT “the innocent travel a straight road.”

[21:8]  ⁵ tn The form הֲפַכְפַּךְ (hafakhfakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”).

[21:8]  ⁶ tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the “pure” or “innocent” person in contrast to the previously mentioned wicked.

[1:6]  ⁷ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  ⁸ tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  ⁹ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[146:8]  ¹⁰ tn Perhaps “discouraged” (see Ps 57:6).

[146:9]  ¹¹ sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident aliens, the fatherless, and widows.

[146:9]  ¹² tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions.

[44:4]  ¹³ tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

[44:4]  ¹⁴ tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

[1:13]  ¹⁵ tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence.

[1:13]  ¹⁶ tn Heb “to see.” Here “see” is figurative for “tolerate,” “put up with.”

[1:13]  ¹⁷ tn Heb “to look at.” Cf. NEB “who canst not countenance wrongdoing”; NASB “You can not look on wickedness with favor.”

[1:13]  ¹⁸ tn Heb “Why do you look at treacherous ones?” The verb בָּגַד (bagad, “be treacherous”) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73.

[1:13]  ¹⁹ tn Or “swallow up.”

[1:13]  ²⁰ tn Heb “more innocent than themselves.”