Ulangan 5:32

5:32 Be careful, therefore, to do exactly what the Lord your God has commanded you; do not turn right or left!

Ulangan 11:16

Exhortation to Instruction and Obedience

11:16 Make sure you do not turn away to serve and worship other gods! ¹ 

Ulangan 11:26-28

Anticipation of a Blessing and Cursing Ceremony

11:26 Take note – I am setting before you today a blessing and a curse: ²  11:27 the blessing if you take to heart ³  the commandments of the Lord your God that I am giving you today, 11:28 and the curse if you pay no attention ⁴  to his ⁵  commandments and turn from the way I am setting before ⁶  you today to pursue ⁷  other gods you have not known.

Yosua 23:6

23:6 Be very strong! Carefully obey ⁸  all that is written in the law scroll of Moses so you won’t swerve from it to the right or the left,

Yosua 23:2

23:2 So Joshua summoned all Israel, including the elders, rulers, judges, and leaders, and told them: “I am very old.

Kisah Para Rasul 22:2

22:2 (When they heard ⁹  that he was addressing ¹⁰  them in Aramaic, ¹¹  they became even ¹²  quieter.) ¹³  Then ¹⁴  Paul said,

Amsal 4:26-27

4:26 Make the path for your feet ¹⁵  level, ¹⁶ 

so that ¹⁷  all your ways may be established. ¹⁸ 

4:27 Do not turn ¹⁹  to the right or to the left;

turn yourself ²⁰  away from evil. ²¹ 

[11:16]  ¹ tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”

[11:26]  ² sn A blessing and a curse. Every extant treaty text of the late Bronze Age attests to a section known as the “blessings and curses,” the former for covenant loyalty and the latter for covenant breach. Blessings were promised rewards for obedience; curses were threatened judgments for disobedience. In the Book of Deuteronomy these are fully developed in 27:1–28:68. Here Moses adumbrates the whole by way of anticipation.

[11:27]  ³ tn Heb “listen to,” that is, obey.

[11:28]  ⁴ tn Heb “do not listen to,” that is, do not obey.

[11:28]  ⁵ tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[11:28]  ⁶ tn Heb “am commanding” (so NASB, NRSV).

[11:28]  ⁷ tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).

[23:6]  ⁸ tn Heb “Be strong so you can be careful to do.”

[22:2]  ⁹ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁰ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹¹ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹² tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹³ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ¹⁴ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[4:26]  ¹⁵ tn Heb “path of your foot.”

[4:26]  ¹⁶ sn The verb is a denominative Piel from the word פֶּלֶס (peles), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.

[4:26]  ¹⁷ tn The vav prefixed to the beginning of this dependent clause denotes purpose/result following the preceding imperative.

[4:26]  ¹⁸ tn The Niphal jussive from כּוּן (cun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life.

[4:27]  ¹⁹ sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט (tet), a jussive from נָטָה (natah), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר (sur), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness; but to stay on the path he must leave evil.

[4:27]  ²⁰ tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglÿkha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).

[4:27]  ²¹ tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.