Genesis 4:5-6

4:5 but with Cain and his offering he was not pleased. ¹  So Cain became very angry, ²  and his expression was downcast. ³ 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast?

Genesis 31:2

31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. ⁴ 

Matthew 20:15

20:15 Am I not ⁵  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ⁶ 

Mark 7:22

7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Ephesians 4:27

4:27 Do not give the devil an opportunity.

James 5:9

5:9 Do not grumble against one another, brothers and sisters, ⁷  so that you may not be judged. See, the judge stands before the gates! ⁸ 

[4:5]  ¹ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ² tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ³ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[31:2]  ⁴ tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.

[20:15]  ⁵ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ⁶ tn Grk “Is your eye evil because I am good?”

[5:9]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ⁸ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.